Mettavalokanaya_Buddhist_Magazine_December_2017

“Mettavalokanaya” 

Offered to the 

High Buddhist Monks in 

Thailand.... 

Most Popular & leading Buddhist Magazine in Sri Lanka, 

“Mettavalokanaya” Monthly Buddhist Magazine was recently 

presented to the High Buddhist Monks in Thailand by the 

Founder, President & Chief Editor of Mettavalokanaya, Mr. 

Buddhika Sanjeewa, at Bangkok & Chiang Mai, Thailand on 

December 01 - 21, 2017. This is the first time that a Sri Lankan 

Buddhist Magazine was presented to the High Buddhist 

Monks in Thailand. 

The photographs show, “Mettavalokanaya” presented 

to the Vice Abbot of Wat Phra Dhammakaya, Vice President 

of the Dhammakaya Foundation, Most Popular and Respected 

Dhamma Teacher & Author in Thailand, Most Venerable 

Phrarajbhavanajahn Thero (Luang Por Dattajeevo Bhikkhu) 

/ the Chief of International Affairs Division of Wat Phra 

Dhammakaya, Most Venerable Phra Pasura Dantamano Thero 

/ the Assistant Director of International Affairs of Wat Phra 

Dhammakaya, Most Venerable Ronnapop Jotilabho Thero at 

Wat Phra Dhammakaya, Bangkok & Wat Bhan Khun premises, 

Chiang Mai, Thailand. 

“Mettavalokanaya” has been successfully distributed to 

over 40 countries up to date, and also to all districts across 

Sri Lanka & worldwide absolutely free of charge distributing. 

“Mettavalokanaya” Buddhist Magazine will continue to aim 

to be the magazine that will take the higher teachings of the 

Enlightened One to those in Sri Lanka and across the world. 

The magazine comprises of special articles written by leading 

Buddhist Monks in Sri Lanka & overseas as well as lay people. 

More information about the magazine and all 

published articles can be accessed on the website - www. 

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Mettavalokanaya Facebook page, Youtube, Google +, Twitter, 

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and Wikipedia. 

“Mettavalokanaya” sincerely believes in our Dhamma 

effort which would be very useful for those on sublime path 

as well as those who aspire to be in that path all around the 

world. We shall strive all the time to bring the message of 

sublime Dhamma to all in this world which is beset with greed 

and hatred and help them to alleviate their minds and lead 

happy lives both here and hereafter. 

Mettavalokana Buddhist Publications Centre is 

the registered Buddhist Publications Centre in Sri Lanka 

Government and received the International adoption. Now 

“Mettavalokanaya” is the Sri Lankan Most Popular & Leading 

monthly Buddhist Magazine & very popular via Buddhist 

community in other countries in the world. 

2 I Mettavalokanaya I December I 2017 I www.mettavalokanaya.com 

www.mettavalokanaya.com I 2017 I December I Mettavalokanaya I 3

Buddhism in Sweden including 

Scandinavia…. 

Most Venerable Kirindigalle 

Dhammaratana Nayaka Thera 

The Chief Prelate of Scandinavian 

Countries in Europe, the Chief 

Incumbent of Stockholm Buddhist 

Vihara, Sweden, Vice chairman of 

Swedish Buddhist Co-operation 

Council in Sweden, Ambassador 

for Peace appointed by world Peace 

Federation. 

All school children not learn only one religion whichever 

religion they follow as their own religion. It doesn’t matter 

they should study all world religion due to the students to be 

understandable, respectable each other and wide minded. 

Specially, main religion as Buddhism, Christianity, Islam, 

Hinduism and Judaism. 

This is very important, reasonable method for the 

modern understandable and scientific world. As everybody 

knows many problems aroused due to the misunderstanding. 

Some countries by the law everybody should follow their 

religion (it means only one religion as state religion. No 

freedom.) 

The freedom is very important to build up their own lives, 

family and society. We all as religious Leaders even Buddhist 

leaders work together with the good brotherhood without 

any problem even all, It is good example for the world. As the 

vice chairman of the Swedish Buddhist co-operation council I 

have many experiences in this case. 

In the beginning members of this organization were 

only Sri Lankan, Thai, Tibetan and Zen organization as an 

Umbrella organization. Only four organizations. Gradually it 

was expanded specially after year 2000. 

Now there are 69 registered organizations which belong 

to Theravada, Mahayana, Wajrayana, Western ordination and 

so on. All organizations do wonderful job for the propagation 

of the Dhamma even they follow different Buddhist chapters 

peacefully with real brotherhood in different way as one 

family. 

They all get government support according to the new 

regulations. They are satisfied. It is reasonable and should be 

all are appreciated as an example. 

Among the people Buddhism is getting popular more 

and more daily due to the it has reasonable and thinkable 

also practical teaching for the modern scientific world. The 

Knowledge is coming up newly and spreading everywhere 

freely also people have right and freedom to gain and to be 

knowledgeable. 

“Many knowledgeable 

people today daily 

practice Buddhist 

teaching”…. 

Ever before could not have seen as today such situation 

in our human history. The media system is very strong today 

to spread everything everywhere whatever it is negative or 

positive. Specially curious matters. 

Many knowledgeable people today daily practice 

Buddhist teaching their own willingness some times as 

medicine. Specially for the mental problems and practicable 

teaching. We can forward more and more details if you are 

interested to read and learn about in this curious subject. 

May all being be well , happy and peaceful !!! 



Most Ven. Aggamaha Pandita 

Dr. Walpola Piyananda Thero 

Chief Sangha Nayake Thero of 

America and President of USA & 

Canada Sanga Council, Chief Abbot 

& President of Dharma Vijaya 

Buddhist Vihara, Los Angeles, 

California, USA. 

The Buddha told us, “O Bhikkhus, go and wander forth 

for the gain of the many, for the welfare of the many, in 

compassion for the world. Proclaim, O Bhikkhus, the Teaching 

glorious; preach a life of holiness, perfect and pure.” As 

members of the Buddhist Sangha we have taken this directive 

very seriously. 

The history of Buddhism in the New World is very 

interesting, and its study is full of many surprises – the first 

one being the discovery of America, which has long been 

accredited to Christopher Columbus. According to some 

scholars, it was actually Chinese Buddhist monks who 

discovered America during their missionary tour in 1421 – 70 

years before Columbus made his fateful voyage in 1492. 

Another interesting fact is that Thomas Jefferson’s codrafter 

of the US Constitution Thomas Paine, from England, 

was a student of Buddhism. This may be why the constitution 

has the liberal, humanitarian slant that it has. 

Charles Francis Adams, the son of America’s fourth 

president, John Quincy Adams, was a poet and also a Buddhist. 

One of his little known accomplishments is that he translated 

the Sutta Nipata into the English language. 

Robert G. Ingersoll (1833-1899), was the attorney 

general of the State of Illinois. He studied Buddhism and 

appreciated the Teaching. He is called by most historians an 

agnostic because he criticized the Bible and the concept of 

God. He also gave credit to Buddhism for its contribution to 

humanistic philosophy. 

In 1880 Col. Henry Steel Olcott, co-founder of the 

Theosophical Society with Madame H. P. Blavatsky, went to Sri 

Lanka and helped revive Buddhism, which was then in a state 

of decline. They were the first two Westerners to formally take 

the pancha sila and publicly declare themselves Buddhists in 

Sri Lanka. 

Anagarika Dharmapala went to Chicago in 1883 for the 

World Parliament of Religions. He was the first person to speak 

about Theravada Buddhism in America. It is interesting to 

note that there were five American Buddhists in the audience. 

Buddhist Development in 

North America…. 

The Chinese came to America in the 19th century to 

build the railroads, and in the process they founded their own 

Buddhist temples all across the country. 

The Japanese also came to America in the 19th century, 

and founded their Buddhist temples, mainly in Hawaii and 

California. The Jodo Shinshu sect started the Institute of 

Buddhist Studies for training Judo Shinshu priests in Berkeley, 

California during the 1970’s. In 1976 Ven. Madawala 

Seelawimala joined the teaching staff of this institution, and 

taught courses in the Theravada Buddhist tradition for the first 

time; he still teaches there to this day. Ven. Seelawimala also 

started Theravada temples in Sacramento, California, and in 

Vancouver, B.C., Canada 

After the Korean War in the 1950’s, many Koreans 

immigrated to America. The American involvement in the 

war allowed Christian missionaries who worked aggressively 

to convert the Buddhist population. Buddhist immigrants 

founded many temples throughout the US and Canada. 

The Vietnamese War brought immigrants to the US and 

Canada from Vietnam, Laos, and Cambodia. They brought 

with them their Buddhist religion, and founded Buddhist 

temples in their many communities. 

Free-thinkers and scholars from the 1960’s like Father 

Thomas Merton, Alan Watts, and Robert Thurman introduced 

various forms of Buddhism to the West. 

Scientists such as Albert Einstein, Nikola Tesla, Fritjof 

Capra, J. Robert Oppenheimer and others have written about 

the convergence of science and Buddhism. 

His Holiness, the Dalai Lama has contributed greatly 

to bringing Buddhism into the forefront of Western 

consciousness. His charisma captured the imagination of 

the Hollywood film industry, and many celebrities embraced 

Buddhism and became his followers. Several films, including 

“Seven Years in Tibet,” “Kundun,” “Siddhartha,” and “The 

Little Buddha” brought Buddhism into the public view. 

Even though Herman Hesse’s novel, Siddhartha, isn’t the 

true story of Buddha’s life, many Westerners were introduced 

to Buddhism through its pages. 

The last three decades have seen many Baby Boomers 

discovering Buddhism for the first time. Authors such as Ram 

Dass, Jack Kornfield, Joseph Goldstein, Sylvia Boorstein, and 

others introduced Buddhist principles and philosophy to this 

generation. 

There are many Jewish people in America who have 

discovered Buddhism, and are now called “Jew-Bud” or “Bud- 

Jews.” One such American of Jewish descent is Theravada 

monk, Ven. Bhikkhu Bodhi. He was trained in Sri Lanka and has 

been instrumental in the translation of great portions of the 

Pali Canon into present day English thus making it accessible 

to the English speaking population. He is an imminent scholar 

to whom we are indebted for his great service to the Buddha 

sasana. 

Today in most universities throughout North America 

there are many courses of study that include Buddhist 

literature and art – both in depth and in comparative 

curriculum contexts. The first professor of Theravada 

Buddhism in America was Dr. Ananda Koomarassamy. He 

taught Buddhism at Harvard University in the late 1930’s. 

Dr. Walpola Rahula taught Buddhist Studies at 

Northwestern University from 1964 to 1969, and then at 

UCLA as visiting lecturer. He also taught at Swarthmore 

College in Pennsylvania. His book “What the Buddha Taught,” 

is a very popular introduction to Buddhism for Americans. 

This academic contact with Buddhism has enabled the 

development of Buddhist scholars such as Dr. George Bond of 

Northwestern University, author of many books and articles. 

Others are Dr. James W. Boyd, who taught at Colorado State 

University, and Dr. Shanta Ratnayaka of the University of 

Georgia. 

Ven. Ariyadhamma Thera taught Buddhist Studies for 

over four decades in a center he founded in Los Angeles. He 

arrived in America in the mid 1940’s, having been born in 

Burma to a Dutch family, and educated at Calcutta University. 

The Bhikkhuni Order in the Chinese Mahayana tradition 

has a long history dating from its first ordinations in the 5th 

century C.E, and they continue to do great service wherever 

they are based. Unfortunately in the Theravada tradition 

the Bhikkhuni Order died out several centuries ago, and has 

only been revived in the last decade. In 1996 the first high 

ordination of Theravada Bhikkhunis was held at Saranath, and 

it was organized by the late Ven. Mapalagama Wipulasara 

Maha Thera, General Secretary of the Indian Maha Bodhi 

Society, with the help Ven. Walpola Piyananda Maha Thera of 

Dharma Vijaya Buddhist Vihara, and other Sangha members. 

Presently in America there are many Mahayana Bhikkhunis 

and some Theravada Bhikkhunis scattered in various places 

throughout the world. American born Bhikkhuni, Ven. 

Dr. Karuna Dharma, has been a Mahayana Vietnamese 

bhikkhuni for three decades, and has dedicated her life to the 

propagation of Buddhism. A few years ago two Theravada 

bhikkunis, formerly physicians, were ordained at Dharma 

Vijaya Buddhist Vihara by Ven. Walpola Piyananda, and they 

continue to work in the US. 

Technology was perhaps the most influential motivator 

of the spread of Buddhism in North America. With the advent 

of the Boeing 707, young people went in droves to Asia for the 

first time. Prior to the 1960’s, travel of this kind was reserved 

for the rich and the idle – those who could afford the time and 

expense of long ocean voyages. For the first time, masses of 

people – most of them young college students – were able 

to hop a plane and visit Thailand, Sri Lanka, India, Taiwan, 

Japan, Korea and other exotic lands. These students brought 

Buddhism home with them to North America, and many still 

practice it to this day. 

Some liberal churches in North America, such as the 

Bahai Faith, Unity, Unitarianism, and the Church of Religious 

Science have adopted some Buddhist Principles as part of 

their doctrine. 

The Vedanta Society and the Self Realization Fellowship 

helped open the door for Indian-inspired philosophy, 

Buddhism, and spirituality to enter the consciousness of North 

Americans. Both organizations have prominent facilities in 

the Greater Los Angeles area and elsewhere. 

The non-violent movement, originating with Gandhi, 

spread to North America and was embraced by such 

politically-motivated individuals as Martin Luther King, Jr., 

Senator George McGovern, Former President Jimmy Carter 

and former California Governor Jerry Brown. This movement 

is not specifically Buddhist because it is political, and it is also 

not religious. It merely embodies the Buddhist philosophy of 

non-violence. 

The Theravada Buddhist tradition was originally 

brought to America by Sri Lankan monks. Ven. Dr. Paravahera 

Vajiranana Mahathera lived for some time in Los Angeles in 

the early 1930’s while he studied English. He was the first 

Theravada Buddhist monk to come to this continent. 

The Third Secretary-General of the United Nations was U 

Thant from Burma, and he was a Buddhist. 

R. S. Gunawardena was the first Sri Lankan Ambassador 

to the United Nations, and he also promoted Buddhism in the 

United States. 

Dr. G. P. Malalasekera, Sri Lankan Ambassador to the 

UN in the late 1960’s, gave lectures on Theravada Buddhism 

throughout his career in America. 

Washington Vihara was the first Sri Lankan temple in 

the US. It was founded in 1965 in Washington D.C. by the most 

Ven. Madehe Pannasiha Maha Nayaka Thera of Sri Lanka. He 

received support from the Government of Sri Lanka, some Sri 

Lankan friends, and several American devotees as well. 

The Los Angeles Buddhist Vihara was the second Sri 

Lanka temple in the US, and it was founded in Los Angeles 

in 1978 by Ven. Walpola Piyananda and Ven. Pannila Ananda. 

Then in 1980, along with Ven. Dr. Havanpola Ratanasara, 

these same two Venerables founded Dharma Vijaya Buddhist 

Vihara, also in Los Angeles. 

At the present moment there are forty-seven Sri 

Lankan Buddhist temples in North America, all of which were 

established with the help of Sri Lankan expatriates. Many of 

these US temples were established under the leadership of 

Ven. Walpola Piyananda. Some of the monks that started 

these temples were trained at Dharma Vijaya Buddhist 

Vihara, and many others were sponsored by his temple. The 

purchase of the lands and buildings for seven of these temples 

was made possible by the generosity of Shantini Wijay. She 

continues to be involved in the organization of new temples, 

under the guidance of Ven. Walpola Piyananda. 



The need for peace of societies, the 

Buddhist perspective…. 

Most Venerable Dr Dhammika 

Tawalama Nayaka Thero 

Chief Sangha Nayake Thero 

of Switzerland - Europe, Chief 

Abbot and Director of Geneva 

International Buddhist Centre, 

Switzerland 

There are two ways to create peace and happiness. First 

is external. By obtaining better shelter, better clothes, food and 

friends, we can find certain measure of peace and happiness. 

The second is through mental development, which yield inner 

peace and happiness. However, these two approaches are 

not equally viable. External peace and happiness cannot last 

long without its counterpart. If something is lacking in your 

perspective or if something is missing in your heart…then 

despite the most luxurious surrounding. You cannot be happy 

or cannot find peace. However, if you have peace of mind, you 

can find happiness and peace even under the most difficult 

circumstance. 

Material advancement alone some time solves one 

problem but creates another. For example, certain people 

may acquire wealth, a good education and high social states, 

yet happiness and mental peace eludes them. They take 

sleeping pills and drink too much alcohol or use something 

else. Something is missing. Something still not satisfied. So, 

these people take refuge in drugs or in a bottle. 

On the other hand, some people who have no money 

to worry about enjoy more peace. They sleep well at night. 

Despite being poor in a material sense. They are content 

and happy. This shows the impact of a good mental attitude 

of creating peace. Material development alone will not fully 

resolve the problem of human suffering or not create inner 

peace.in human mind. When you calm your mind and your 

heart, your agitation and worry will naturally subside and you 

will enjoy more happiness and peace. Your relationship with 

others will reflect these changes. And a better human being 

you will be a better citizen of your country and ultimately a 

better citizen of the world. 

Each of us has a valid sense of self of > we also 

share fundamental goal; we want happiness and peace, 

do not want suffering. Animal and insect too the same way 

want happiness not suffering. But they have no special way 

or ability to consider how to achieve deeper happiness or 

overcome suffering. As human beings endowed with this 

power of thought, we have this potential, and we must use it 

in a proper way to achieve peace on us and outside. 

On every level- as individuals, and as members of a family 

or a society or community, a nation and a planet, the most 

mischievous troublemakers we face are anger and egoism. No 

one claims to feel happy while being angry. As long as anger 

dominates our disposition, there is no possibility of lasting 

happiness or peace. In order to achieve peace tranquillity 

and friendship, we must minimize anger and cultivate loving 

kindness and a warm heart. Developing a warm heart within 

ourselves can also transform others. 

As we become nicer human beings our neighbours, 

friends, parents’ spouses and children experience less anger. 

They will become warmer hearted, compassionate and 

harmonious. The atmosphere becomes happier and peaceful, 

which promotes good health and even a longer life. You 

may be rich, powerful and well educated, but without these 

healthy feeling of kindness and compassion there will be no 

peace within yourself, no peace within your family or your 

surroundings. 

It is almost twenty-six centuries ago Siddhartha 

Gotama, the Buddha, the prince of peace (Santiraja) delivered 

discourse after discourse to show the evil of fighting and the 

way to happiness and peace. He addresses to his immediate 

disciples in the mandate which he gave to them contains 

the idea of peace. For he said > 

General Sheraman once said

Most Venerable Kakanadure 

Hemalankara Nayaka Thero 

The Chief Sangha Nayaka of Canada, 

the Founder and Chief Abbot of 

Ottawa Theravada Buddhist Vihara 

and Cultural Centre in Ottawa, 

Canada. 

The Pali term Buddha is derived from “budh,” to 

understand, or to be awakened. As he fully comprehended 

the four noble truths and as he arose from the slumbers 

of ignorance he is called a Buddha. Since he not only 

comprehends but also expounds the doctrine and enlightens 

others, he is called a Sammá Sambuddha—a fully enlightened 

One—to distinguish him from paccekabuddhas33 who only 

comprehend the doctrine but are incapable of enlightening 

others. 

Before his enlightenment he was called bodhisatta 

34 which means one who is aspiring to attain buddhahood. 

Every aspirant to Buddhahood passes through the bodhisatta 

period— a period of intensive exercise and development of 

the qualities of generosity, discipline, renunciation, wisdom, 

energy, endurance, truthfulness, determination, benevolence 

and perfect equanimity. In a particular era there arises only 

one Sammá Sambuddha. Just as certain plants and trees can 

bear only one flower even so one world-system (lokadhátu) 

can bear only one Sammá Sambuddha. 

The Buddha was a unique being. Such a being arises 

but rarely in this world, and is born out of compassion for 

the world, for the good, benefit, and happiness of gods and 

men. The Buddha is called “acchariya manussa” as he was 

a wonderful man. He is called amatassa dátá as he is the 

giver of deathlessness. He is called varado as he is the giver 

of the purest love, the profoundest wisdom, and the highest 

truth. He is also called dhammassámi as he is the Lord of the 

Dhamma (doctrine). 

As the Buddha himself says, “he is the accomplished one 

(tathágata), the worthy one (arahaí), the fully enlightened one 

(sammá sambuddha), the creator of the un-arisen way, the 

producer of the un-produced way, the proclaimer of the unproclaimed 

way, the knower of the way, the beholder of the 

way, the cogniser of the way.” 

The Buddha had no teacher for his enlightenment. “Na 

me ácariyo atthi” —A teacher have I not—are his own words. 

He did receive his mundane knowledge from his lay teachers, 

Characteristics of the Buddha…. 

but teachers he had none for his supramundane knowledge 

which he himself realised by his own intuitive wisdom. 

If he had received his knowledge from another teacher 

or from another religious system such as Hinduism in which 

he was nurtured, he could not have said of himself as being 

the incomparable teacher (ahaí satthá anuttaro). In his first 

discourse he declared that light arose in things not heard 

before. 

During the early period of his renunciation he sought 

the advice of the distinguished religious teachers of the day, 

but he could not find what he sought in their teachings. 

Circumstances compelled him to think for himself and seek 

the truth. He sought the truth within himself. 

He plunged into the deepest profundities of thought, 

and he realised the ultimate truth which he had not heard or 

known before. Illumination came from within and shed light 

on things which he had never seen before. 

As he knew everything that ought to be known and as 

he obtained the key to all knowledge, he is called sabbaññú 

(omniscient one). This supernormal knowledge he acquired by 

his own efforts continued through a countless series of births. 

The Buddha’s Greatness 

Born a man, living as a mortal, by his own exertion he 

attained that supreme state of perfection called buddhahood, 

and without keeping his enlightenment to himself, he 

proclaimed to the world the latent possibilities and the 

invincible power of the human mind. Instead of placing an 

unseen almighty God over man, and giving man a subservient 

position in relation to such a conception of divine power, he 

demonstrated how man could attain the highest knowledge 

and supreme enlightenment by his own efforts. 

He thus raised the worth of man. He taught that man 

can gain his deliverance from the ills of life and realise the 

eternal bliss of tathágata without depending on an external 

God or mediating priests. He taught the egocentric, powerseeking 

world the noble ideal of selfless service. He protested 

against the evils of the caste-system that hampered the 

progress of mankind and advocated equal opportunities for 

all. He declared that the gates of deliverance were open to 

all, in every condition of life, high or low, saint or sinner, who 

would care to turn a new leaf and aspire to perfection. 

He raised the status of downtrodden women, and not 

only brought them to a realisation of their importance to 

society but also founded the first religious order for women. 

For the first time in the history of the world he attempted to 

abolish slavery. He banned the sacrifice of unfortunate animals 

and brought them within his compass of loving kindness. He 

did not force his followers to be slaves either to his teachings 

or to himself, but granted complete freedom of thought and 

admonished his followers to accept his words not merely out 

of regard for him but after subjecting them to a thorough 

examination “even as the wise would test gold by burning, 

cutting, and rubbing it on a piece of touchstone.” 

He comforted the bereaved mothers like Paþácárá and 

Kiságotamì by his consoling words. He ministered to the 

deserted sick like Putigatta Tissa Thera with his own hands. 

He helped the poor and the neglected like Rajjumálá and 

Sopáka and saved them from an untimely and tragic death. He 

ennobled the lives of criminals like Aògulimála and courtesans 

like Ambapáli. He encouraged the feeble, united the divided, 

enlightened the ignorant, clarified the mystic, guided the 

deluded, elevated the base, and dignified the noble. The rich 

and the poor, the saint and the criminal, loved him alike. 

His noble example was a source of inspiration to all. 

He was the most compassionate and tolerant of teachers. 

His will, wisdom, compassion, service, renunciation, perfect 

purity, exemplary personal life, the blameless methods that 

were employed to propagate the Dhamma and his final 

success—all these factors have compelled about one fifth of 

the population of the world to hail the Buddha as the greatest 

religious teacher that ever lived on earth. 

Paying a glowing tribute to the Buddha, Sri Radhakrishnan 

writes: In Gautama the Buddha we have a master mind from 

the East second to none so far as the influence on the thought 

and life of the human race is concerned, and sacred to all as 

the founder of a religious tradition whose hold is hardly less 

wide and deep than any other. He belongs to the history of the 

world’s thought, to the general inheritance of all cultivated 

men, for, judged by intellectual integrity, moral earnestness, 

and spiritual insight, he is undoubtedly one of the greatest 

figures in history. 

After a stupendous struggle of six strenuous years, in 

his 35th year the Ascetic Gotama, unaided and unguided by 

any supernatural agency, and solely relying on his own efforts 

and wisdom, eradicated all defilements, ended the process 

of grasping, and, realising things as they truly are by his own 

intuitive knowledge, became a Buddha—an enlightened or 

awakened one. 

Thereafter he was known as Buddha Gotama, one of 

a long series of Buddhas that appeared in the past and will 

appear in the future. He was not born a Buddha, but became 

a Buddha by his own efforts. 

“As a lotus, fair and lovely, By the water is not soiled, By 

the world am I not soiled Therefore, brahmin, am I Buddha” 

The Buddha does not claim to be an incarnation 

(avatára) of the Hindu god Vishnu, who, as the Bhagavad Gìtá 

charmingly sings, is born again and again in different periods to 

protect the righteous, to destroy the wicked, and to establish 

the Dharma (right). 

According to the Buddha countless are the gods (devas) 

who are also a class of beings subject to birth and death; but 

there is no one supreme god, who controls the destinies of 

human beings and who possesses a divine power to appear 

on earth at different intervals, employing a human form as a 

vehicle. 

Nor does the Buddha call himself a “saviour” who freely 

saves others by his personal salvation. The Buddha exhorts his 

followers to depend on themselves for their deliverance, since 

both defilement and purity depend on oneself. One cannot 

directly purify or defile another. Clarifying his relationship 

with his followers and emphasizing the importance of selfreliance 

and individual striving, the Buddha plainly states: 

“You yourselves should make an exertion. The tathágatas 

are only teachers.” 

The Buddha only indicates the path and method 

whereby he delivered himself from suffering and death and 

achieved his ultimate goal. It is left for his faithful adherents 

who wish their release from the ills of life to follow the path. 

“To depend on others for salvation is negative, but to 

depend on oneself is positive.” Dependence on others means 

a surrender of one’s effort. “Be you isles unto yourselves; be 

you a refuge unto yourselves; seek no refuge in others.” 

These significant words uttered by the Buddha in his last 

days are very striking and inspiring. They reveal how vital is 

self-exertion to accomplish one’s ends, and how superficial 

and futile it is to seek redemption through benign saviours, 

and crave for illusory happiness in an afterlife through the 

propitiation of imaginary gods by fruitless prayers and 

meaningless sacrifices. 

The Buddha was a human being. As a man he was born, 

as a Buddha he lived, and as a Buddha his life came to an 

end. Though human, he became an extraordinary man owing 

to his unique characteristics. The Buddha laid stress on this 

important point, and left no room for any one to fall into the 

error of thinking that he was an immortal being. It has been 

said of him that there was no religious teacher who was “ever 

so godless as the Buddha, yet none was so god-like.” 

In his own time the Buddha was no doubt highly 

venerated by his followers, but he never arrogated to himself 

any divinity. 

“You 

yourselves 

should 

make an 

exertion”…. 



Venerable Dr.Galle Uditha Thero 

The Chief Sangha Nayaka of 

Singapore & Chief Incumbent of the 

Buddhist Maha Vihara, in Singapore, 

The Lecture of Singapore Buddhist 

& Pali University, The Director of 

Wijayananda Buddhist Training 

Institute, Dharshana Visharada 

“Dullabang ca manussattang” says Lord Buddha that the 

birth as a human being is something that is difficult to achieve. 

We can really confirm it when considering the amount of 

other beings in the world. For example we look at a hole of 

ants and their amount is not countable. It is also same when 

we look at so many other small varieties of beings. 

It is also not easy to obtain an opportunity to be born 

as human being in perfect body and with understanding. 

Human beings have become mentally slaves to long existing 

opinions and traditions. The wrong believes and practices of 

human beings are not easy to change or wipe out as they have 

already deeply addicted to them. However the truth cannot 

be wavered. The wise man has to accept the truth that can be 

verified in his presence itself. 

No one can deny the concept of impermanence in the 

world because every day we can see deaths of people and 

animals. We also can see natural disasters, and calamities, 

destructions done by the human beings also. 

Do those changes bring happiness to us? Definitely they 

don’t. Therefore it is sure that when anything that we love 

undergoes changes, it brings sorrow to us. As there is nothing 

permanent and creating unhappy condition by those changes; 

we also don’t see any substance or an entity of a soul or an 

everlasting soul of a god in them. This understanding of reality 

helps us to achieve the everlasting bliss. 

Even the life of a person of hundred years is not worthy 

without this understanding. The gradual process of practicing 

Dhamma is an essential role to play for the achievement of 

the noble way of life. 

Morality 

Our life has to be started with moral practices to make it 

worthy. What is harmful to oneself and others are considered 

as immoral and what is beneficial to oneself and others are 

considered as moral. Mainly morals are performed through 

body, speech and career. 

Meditation 

Then practice of meditation makes our life more 

Looking for a meaningful life…. 

meaningful. Meditation is done for the improvement of mind 

and wisdom. Mind is compared to an energy that can transfer 

from life after life and it is moving rapidly in a state of flux 

and being momentary. This mind is fostered by thoughts, 

words and actions. Eventually it becomes karmic energy. 

The man is dragged to hell and misery when mind is not 

controlled. Therefore the hot tempered man must cultivate 

loving-kindness to control his thoughts of anger. Lustful 

man must cultivate loathsomeness of the physical nature to 

get rid of attachment. The bewildered man must cultivate 

mindfulness in breathing or other physical movements etc. 

The knowledgeable man has to meditate on thoughts and the 

doctrine. Faithful man has to meditate on the virtues of Triple 

Gem. 

Restraining of senses 

The five senses that are not guarded always used to 

take the man to unfortunate state. Interesting to inculcate 

equanimity in the mind is conducive to calm down the various 

kinds of defilement, and then one must see the conditioning 

state of those defilements in the mind with mindfulness 

and opposite conditions of things in order to evacuate them 

according to Indriya Bhavana Sutta. 

The gradual path 

The Practice of morals can be varied according to the period 

in childhood, youth and old age. Mangala Sutta advises one 

to learn well and associate good company for the well being 

and happiness. To control oneself, to respect those that 

deserve respect, to speak good words, do away with and not 

committing evils, not taking intoxicants, and to serve mother 

and father are too some other advises to follow. 

The good environment of living too matters the wellbeing 

of a person. Just like an animal who is born among animals has 

to survive life by killing of other animals if a person lives in a 

place of war he is also has to join in killing of enemies. There 

are many things as a youth can do. To choose suitable work 

for living, to help children, wife and relatives, practicing of 

patience, constant visiting of holy monks, to discuss righteous 

topics with others and also to hear righteous talks of others 

would be blessings to a life. 

The matured people may be more interested in religious 

life and they may follow the way to heavenly path for the 

happiness of next life. Buddha has recommended the life of a 

recluse and discipline for those who are interested in to follow 

in their matured age rather than spending time for gambling, 

drinking and enjoying senses as they should know that the 

death is inevitable and waiting to approach at their age. 

Purpose of life 

“Ekahang jeevitang seyyo – seelawantassa jhayino” 

(Dammapada verses) 

Says Lord Buddha that one day life of a person who is 

morally good and devoting time for the cultivating of the mind 

and wisdom is more worthy than that of hundred years of a 

person who is immoral and uncontrolled. 

An individual has to live in the world for not only for 

oneself but for the welfare of others too. Our life is depended 

upon the help of others, especially when we are infants and 

in our childhood we have to depend upon parents, relatives 

and others. Therefore we also need to do our duties to others. 

Some people turn their life into miserable state by being 

addicted to intoxicant drinks and drugs when they lose their 

ambitions and are disappointed. Some others commit suicide 

or revenge others by murdering those that they don’t like. 

This kind of behaviour cannot be regarded as wise thing 

as they won’t be able to escape from the karma. There is 

karmic energy that follows behind each and every one in the 

circle of life. Therefore the death is not the last destiny. The life 

starts again and again and the karma that we commit here as 

good or evil becomes the heir, the property and supportable 

either for good or evil actions. (Dasa damma Sutta) 

That is why the Buddha advises us to be mindful in every 

action that we perform. To record every action in a diary at 

the end of the day is a good habit that reminds us to correct 

ourself and improve our memory too. Recording of charitable 

works and remembering of them is also a meditation. 

(Caagaanussati) 

The way to control oneself 

If a person thinks of his status maintaining good 

personality, family pride or the dignity of the generation; if 

not thinking of the society that he associates, or the virtues 

that he has to deal with, then he is able to restrain himself 

from committing evil. (attadhipatheyya, lokadhipateyya and 

Dhammadhipateyya in Seela Niddesa – Visuddhi Magga 

Commentary) 

One would not be able to be embarrassed when 

others ask what has he achieved in his long standing life. 

(Dasa Dhamma Sutta) One who has led a proper life in good 

personality, done his duties to relatives, society, country and 

religion and abstained from all evils won’t be sad at the end 

of life. Things that happened may be due to the nature of 

eight vicissitudes of life and the individual who understands 

it and realizes four noble truths is definitely not worried. He 

is victorious and fearless in both worlds, says Lord Buddha in 

Mangala Sutta. 

And that is the achievement of meaningful life. 

May all beings be well and happy….!! 

“The morals 

can be 

varied in 

childhood, 

youth and 

old age.”…. 



Most Venerable 

Phrarajbhavanajahn (Luang Por 

Dattajeevo Bhikkhu) 

Vice Abbot of Wat Phra 

Dhammakaya, Vice President of the 

Dhammakaya Foundation, Most 

Popular and Respected Dhamma 

Teacher & Author in Thailand. 

Goals of Life…. 

Life goals have three levels: the goal on Earth, the goal 

in the celestial realm, and the goal beyond (Nirvana). The goal 

on Earth is to live happily, enjoy good health, be blessed with 

a good family and be accepted in society. Everyone wishes for 

this, whether they believe in any religious faith or not. Those 

who have faith in a religion have a second level of life goal, 

because they believe in life after death. This is the goal in the 

celestial realm. 

Why do people with religious faith believe in heaven 

and hell? Many major religions have backgrounds that include 

meditation in their doctrines and practices — so they already 

know about ‘Inner Light.’ Buddhism strives to provide a 

means to brighten this light continuously by looking within, 

in contrast to other practices that may seek to brighten the 

‘Inner Light’ by calling on outside acknowledgement or help 

from their gods or deities. It is also the reason why kilesa as 

defined in Buddhism is not mentioned in many other religions 

or faiths. 

The highest level of life goal is the goal beyond heaven, 

that which we call Nirvana. Only the Buddha taught about this 

as his ‘Inner Light’, manifested through meditation, which was 

bright enough to reveal the truth of all things and release him 

from human sufferings into Nirvana. 

Meditation 

The practice of meditation in daily life leads to 

understanding the value of the right view. Those who do 

not easily have an understanding of the right view are easily 

overcome by kilesa. With the right view comes the ability to 

know yourself and the obstacles that need to be overcome 

to achieve excellence in the field of teaching and all other 

aspects of living one’s life. 

Meditation creates the right foundation from which to 

acquire and disseminate knowledge correctly and efficiently. 

There are many different schools of thought and methods 

applied regarding practising, learning and teaching meditation. 

The Dhammakaya method helps us to comprehend how we 

meditate by teaching that the mind has seven bases inside the 

body, with the home of the mind placed at the seventh base. 

However, the subject of meditation technique is a 

subject on its own and should be studied separately but in 

conjunction with the theory presented in this book. Suffice to 

say at this point that meditation enables one to see one’s own 

mind through connecting with the ‘Inner Light.’ 

Willpower, Inspiration and Sustainability 

Meditation is the catalyst for developing willpower, 

deriving inspiration and sustaining a life based on the truths 

of this world. Even with good intentions and commitment, 

without training the mind through meditation the focus and 

progress with regard to learning and teaching will not be as 

successful or complete. Without a method to understand and 

look into one’s own mind, it is not possible to become aware 

of the kilesa or negative influences that cause suffering. 

With regular meditation comes the power of 

sustainability of direction and intent, thought and action, 

progress and refinement. Meditation alerts us to our failings 

and distractions and cultivates consistency of behaviour while 

increasingour potential in this lifetime and the next. 

Training with Purpose 

The Noble Eightfold Path + Relationship with Training 

Concepts for the Rehabilitation of Education 

Economic, political and social problems arise as a result 

of incomplete education. Mismanagement and imbalance 

between academic and ethical education leads to a systemic 

breakdown within the immediate society and between 

different societies in other places. 

Education that does not include Dhamma, or similarly 

based ethics, will inevitably lead to the forces and influences of 

kilesa creating serious problems for the individual, community, 

country, and global stability and harmony. A world inhabited 

by moral beings would be a peaceful world. 

Only with moral education can human beings eliminate 

conflicts, selfish and greedy tendencies and practices so that 

man may truly coexist with mindful and peaceful consideration 

for each other. This state of peaceful coexistence will only be 

achieved if all parties work together to solve the moral failings 

caused by incomplete or flawed education. 

Rehabilitation of Education 

The rehabilitation of education starts with the young in 

the home and is the result of the six directions of teaching, 

as earlier described, each reassessing their correctness 

and effectiveness. The same reassessment must be made 

by teachers in the classroom, and at the temple or place of 

moral and spiritual guidance. Reassessments must be based 

on the principles expounded within the Dhamma to ensure 

correctness of content and delivery of moral education. 

The Success of Rehabilitation 

Actual rehabilitation achievements depend on the 

concepts and practices of three types of teacher: 

01 - Teachers at home are those who are parents or 

guardians. Concepts that these teachers need to understand 

and apply are to know the function of each of the six directions 

and also fulfilling their duty for each direction in the presence 

of children. 

02 - Teachers at school who are responsible on a daily 

basis to deliver academic knowledge in accordance with their 

important role in society. 

03 - Teachers at the temple who are monks serving a 

special function that is higher than the lay teacher in that it is 

morally hallowed in approach. They will confirm and enlighten 

their pupils to the effects of kamma in the present, celestial 

and future lives. 

It is also the function of the monkhood and spiritual 

teachers to teach respect for others and to explain the 

concepts of hell, heaven and Nirvana, whilst offering moral 

and emotional support within the mortal realm. 

The people of tomorrow are taught by the teachers 

of today. The kind of people that they become will depend 

on their level of understanding, the knowledge they have 

acquired from being taught, and their own desire to learn plus 

the moral values and examples that they encounter, especially 

in their early and formative years. 

This places an enormous responsibility upon the 

shoulders of those that choose to become teachers and also 

upon the shoulders of those who are tasked with the training 

of teachers. Teachers must be fully aware that they are 

teachers not for self-satisfaction or benefit but have chosen to 

take responsibility for the future of not only their immediate 

pupils but also the effect their pupils will have on others. 

Teachers shape the social behaviour and future 

happiness of families, communities, nations and the world at 

large. Good teachers should strive to disseminate knowledge 

using teaching skills based on the principles of moral conduct 

and spiritual guidance in accordance with the Buddha’s 

Dhamma, or comparable ethos, if they are to play an effective 

role in bringing understanding, compassion, happiness and 

peace to a world plagued by suffering. 

A good teacher will make a good person better and a 

bad person less bad. The essential disciplines of a moral and 

wholesome life will be second nature to one who has mastered 

being a good pupil and a good teacher, for a good teacher is 

also a lifelong pupil, forever seeking self-improvement and 

seeking out kilesa, accumulating a protective aura of boon of 

great personal benefit, and viewed as a desirable example of 

human excellence to others. They will empower their pupils to 

suppress detrimental desires and habits with Dhamma tools 

and correct understanding. 

As well as a science, being a good teacher is an art. The 

teacher paints the canvas of life for students. If the colours 

are impure or the pictures distorted the students will be given 

incorrect and poor quality images upon which to base their 

learning and appreciation. They will not respect the artist and 

will be uninspired. 

This article is intended to explain in a simple way how 

to bring out the pure colours and quality transference of 

knowledge, both acquired and happiness far outweigh and 

overcome the frustrations and challenges faced by teachers 

and pupils on the journey through this and future lifetimes. 

When something is achieved with little effort or 

consideration the resulting satisfaction or happiness is of 

small consequence. However, being a good teacher is not 

easily achieved and requires exceptional personal effort, 

discipline and commitment but the fulfilment, happiness and 

peace that ensues is immeasurable. 

To teach is a privilege, to teach well is admirable, to teach 

well is rewarding, to learn from a good teacher is a blessing, 

Bless others with your good teaching skills and your life will be 

overflowing with boon. 

“A world inhabited 

by moral beings 

would be a peaceful 

world”…. 



w;sf.!rjd¾y fldgqf.dv Oïudjdi 

uydkdhl udysñmdKka jykafia 

wurmqr uyd ksldfha W;a;Í;r 

uydkdhl" .,alsiai Y%S 

O¾udmd,drdu uydúydrdosm;s" Y%S 

Oïumd, jxYd,xldr" ioaO¾u 

lS¾;s Y%S ;%smsgl úYdro" w.a.uyd 

mKaä; uydufydamdOHdh 

isoaOd¾: f.!;u uyd fndai;dKka jykafia lshd ksu 

l< fkd yels ;rï ld,dka;rhla mqrd oi mdró oï mqrk 

,oafoa iir ÿlska il, f,dajeis i;a;ajhka u tf;r lrjkq 

msKsi u h' idxidßl §¾>;u .ufka § uy fndai;dKka 

jykafia fï fY%aIaG;u mrud¾:h uqÿkam;a lr.kq msKsi fkd 

l< mß;Hd.hla fkdue;' fkd l< lem lsÍula o ke;' 

odkh" YS,h" ffkIal%uHh" m%{dj" ù¾hh" CIdka;sh" 

i;Hh" wêIaGdkh" ffu;%sh" wfmaCIdj hk mdrñ;d O¾uhka 

iïmQ¾K fldg f.k nqoaO;ajh w;am;a lr .ksoa§ wjfndaO 

lr.;a fY%aIG;u O¾uh jkafka" —máÉp iuqmamdoh˜ hs' th 

;j;a jpkhlska f.k yer olajkafka kï" ˜fya;=M, O¾uh˜ 

hs' 

wúoHdj keue;s fya;=j ksid ixialdrfhda we;s fj;a" 

ixialdrhka ksid ú{dkh o" ú{dkh ksid kdu rEm o" 

kdu rEm ksid IVdh;khka o" IVdh;khka ksid iam¾Ih o" 

iam¾Ih ksid fõokdj o" fõokdj ksid ;DIaKdj o" ;DIaKdj 

ksid Wmdodkh o" Wmdodkh ksid Njh o" Njh ksid cd;sh 

o" cd;sh ksid crd" urK" fidal" mßfoaj" ÿlaL fodaukiai 

Wmdhdifhda o we;s fj;a' fuf,i fï wdldrfhka oljkq 

,enQfha ish,q ÿla we;s ùfï taldhk ud¾.h hs' 

—máÉp iuqmamdoh˜ hkafkka meyeÈ,s lrkafka hïlsis 

fya;=jla ksid iEu fohla u yg .kakd njhs' tf,i yg 

.kakd foh mj;sk njhs' ÿula we;s jkafka .skakla ksid h' 

fufia hïlsis fya;=jla uQ, O¾u fldg f.k m%;sM,hla we;s 

jkafka h' by; i`oyka l< mßos ixLdr kï jQ l¾u ksid 

ú{dkh we;s fõ' 

fufia tlsfklg iïnkaO jk fya;+ka ksid crdj" 

urKh olajd we;s ish,q ÿlaLhka yg .kafka h' fï máÉp 

iuqmamdoh uyd ÿla f.dvls' ÿlska u lerflk frdaohla n`ÿh' 

il, i;a;ajfhda úúOdldr ÿlaLhkag yiqj filal=fõ n`Èk 

,o .jhka fuka Njfhys u lerls lerlS fjfi;s' 

;o n, frda.hlska fmf

Tien Sen Tua Temple 

in Singapore…. 

“Tien Sen Tua” Temple is one of the most well-known 

Chinese temples in Singapore. Its main deity is His Excellency 

Bao, who was a well-known magistrate from the Song Dynasty 

through his administration of justice. Today, devotees worship 

His Excellency Bao to seek solutions for problems with regards 

to their family, health and even career. 

Today, the temple develops 

into a majestic four story building, 

much to the credit of the late 

Mr Lim Teck Lian, the former 

chairman. The current Chief 

Master of Tien Sen Tua Temple is 

Master Tony Lim, who comes from 

a Taoist family. As the main deity 

worship in Tien Sen Tua Temple is 

His Excellency Bao and being the 

chief medium, Master Tony Lim 

is also nicknamed “Dragon of His 

Excellency Bao”. 



Most Venerable Parawahera 

Chandarathana Nayaka Thero 

Chief Sangha Nayake Thero of 

France - Europe, Chief Abbot of the 

La Bourget International Buddhist 

Centre in Paris, France and Head of 

SECSA Foundation. 

Saṅghamittā was the eldest daughter of Emperor 

Ashoka (304 BC – 232 BC) and his first wife, Devi. Together 

with her brother Mahinda, she entered an order of Buddhist 

monks. The two siblings later went to Sri Lanka to spread the 

teachings of Buddha at the request of King Devanampiya Tissa 

(250 BC – 210 BC) who was a contemporary of Ashoka. 

Ashoka was initially reluctant to send his daughter on 

an overseas mission. However, because of the insistence of 

Sangamitra herself, he finally agreed. She was sent to Sri Lanka 

together with several other nuns to start the nun-lineage of 

Bhikkhunis (a fully ordained female Buddhist monastic) at the 

request of King Tissa to ordain queen Anulā and other women 

of Tissa's court at Anuradhapura who desired to be ordained 

as nuns after Mahindra converted them to Buddhism. 

After Sanghamittā’s contribution to the propagation 

of Buddhism in Sri Lanka and her establishing the Bikhhunī 

Sangha or Meheini Sasna. The day the most revered tree, the 

Bodhi tree, a sapling of which was brought by her to Sri Lanka 

and planted in Anuradhapura, Sri Lanka. 

,laÈjg uyd fufyjrla isÿ l< 

ix>ñ;a;d uyry;a fufy‚ka jykafia'''' 

ldka;dj hkq f,dalfha wdrïNfha mgka u úúO 

ye,yemamSï" fõokdjka" wmydi kskaod fukau iajÉPkao;dj 

iïnkaOfhka o fndfyda mSvdjka j,g ,la jQ ;eke;a;shls' 

mqoa.,hd yd i;a;ajhd ìys ùfï m%Odk u idOlh jkafka 

wehhs' ujla" ìß|la yd Èh‚hla f,i fukau iudÔh j.lSï 

orkakshla f,i o ldka;dj udkj b;sydifha wdrïNh mqrdjg 

u ish j.lSu bgqlr ;sfí' 

tfy;a iudch yeuúg u weh foi n,kakg mqreÿj ;snQ 

ne,au t;rï m%ikak fkdfõ' tys mqÿuh jkafka .eye‚hla 

;j;a .eye‚hla foi n,k fldaKh mjd t;rï ldre‚l 

fkd ùfï lsishï iajNdjhla wo mjd mej;Suhs' fndfyda 

fihska ÈhqKq hhs iïu; j¾;udk tfy;a idfmalaIj n,k 

l, j¾;udkh jk úg fndfyda ÿrg ldka;dj ish ysñ ;ek 

,ndf.k isákakSh' w;S;fha hï hï mqoa.,hska iudcfha whg 

The Massive Service of 

Saṅghamittā…. 

“Saṅghamittā, 

the Golden 

spiritual role of 

Buddhism” 

ysñ ;ek fjkia lrkakg oerE W;aidyhka ys m%;sM,hla f,i 

wo f,dalh md,kh lrkakg mjd weh iu;a jQjdh' wef.a 

tu ft;sydisl .uka uf.ys úYd, fufyjrla l< ldre‚l 

udkj ys;jdÈfhla jkafka ;:d.; nqÿrcdKka jykafia h' 

nqÿrcdKka jykafia my, jk wjêh jk úg bkaÈhdfõ 

mej;s idudÔh ;;a;ajh ldka;djg ys;lr jQjla fkdfõ' ta 

jk úg weh ksjfia u ysrldßhf.a ;;a;ajhg jeà isáhdh' 

iudcfha wd.ñl mlaIh f,i ye¢kajQ nuqKq mQcl msßi 

iudcfha ldka;dj lsisÿ whs;sjdislula ke;s ;;a;ajh m;a 

lrkakg odhl jQy' 

—ms;d rlaI;s fl!udf¾ " N¾;d rlaI;s hෞjfka - mq;%dya 

ia:úf¾ Ndfõ" k Nfc;s ia;%S iaj;ka;%;d;a — hkqfjka ia;%sh 

hkq mshd " iajdñhd yd mq;d hgf;a isáh hqq;= wfhla f,i Tjqka 

iudc .; l jia;=j wkqrdOmqrhg 

jevujdf.k hk w;r my, jQ wxl=rhka wIag M, fndaê yd 

fo;sia M, fndaê hkqfjka m%isoaO h' tu fndaëka jykafia,d 

,xldfõ úúO ia:dk j, frdamKh lrk ,o w;r tajd jvd;a 

mQckSh;ajfhka wo o ,xldfõ jkaokd udk mj;ajkq ,nhs' 

,dxlsl fn!oaO ck;djg muKla fkdj wfn!oaO 

whg mjd Y%S uyd fnda iñÿ uyd iekiSuls' Ôú;fha úúO 

lïlfgd¨" ye,yemamSï ck;dj lshd msysg m;kafka fnda 

iñÿf.ks' tfiau úúO m%d¾:kdjka" wNsu;d¾:hka fnda 

iñÿka wìhi lrk úg tajd bgqjkakg lsishï woDYudk 

Yla;shla we;ehs ,laÈj fndÿ ck;dj úYajdi lr;s' tafiau 

ish fõokdjka fnda iñÿ wìhi Èh lr yßkakg ,efnk 

wjia:dj wka lsisu ;eklska ,efnk msysgla fkd jk nj kï 

lsj hq;=h' 

uyskaod.ukfhka nqÿ oyu ysñ ùfuka miqj ,xldfõ 

ft;sydislj isÿ jQ jeo.;a u isÿùu kï ÿñkaod.ukh 

fyj;a ix>ñ;a;d f;r‚hf.a jevuùuhs' ,xldj yd 

bkaÈhdj w;r isÿjQ tla w;lska foaYmd,ksl fukau ;j 

w;lska wd.ñl yd ixialD;sh mß;Hd.hla f,i byñ;a f;r‚h f.a jevuùfuka isÿ jQ jeo.;a u 

lghq;a;la kï fufy‚ iiak msysgqùuhs' fï jk úg NslaIq 

idikh wdrïN lr ;snqK kuq;a NslaIQkS idikh wdrïN lr 

fkd ;snq‚' tfy;a meúÈ ùug leue;a; m< l< ldka;djka 

tl, ,laÈj isáhy' taa wkqjh ix>ñ;a;d f;r‚h we;=¿ 

ry;a fufy‚ka jykafia ,d ,xldjg jevu lrjkq ,nkafka' 

fyaud" midomd,d" w.a.sñ;a;d" wd§ ry;a fufy‚ka jykafia,d 

fuu msßig we;=ñ;a;d fmryer mj;ajkq ,nkafka wehf.a fiajh 

wkqiaurKh lsÍula jYfhks' th ,dxlSh fn!oaO ixialD;sfha 

úfYaIdx.hla njg m;a ù ;sfí' iÕñ;a f;r‚hf.a m%;sudj 

fmrgq lr .;a fmryer wx.j,ska iukaú; fuu W;aijh 

W÷jï fyj;a foieïn¾ udifha meje;aùu ,xldj mqrd 

olakg ,efí' 



Sugath Rajapakse 

Formerly Senior Commercial 

Manager at Sri Lankan Airlines and 

presently Consultant to Air India 

GSA in Sri Lanka. 

Mindfulness and Insight Meditation is ever so gaining 

the attention of people mainly as a means to escape from 

mental stress. Globally speaking there is a vast population 

especially in the western world who are being impacted by 

mental stress in their daily lives. 

According to the Mental Health Foundation UK 2016 

report on facts pertaining to 2014 the situation is of much 

concern. 

Quote” This year’s Fundamental Facts follows the 

recent publication of the 2014 Adult Psychiatric Morbidity 

Survey (APMS). This highlights that, every week, one in six 

adults experiences symptoms of a common mental health 

problem, such as anxiety or depression, and one in five adults 

has considered taking their own life at some point. Nearly 

half of adults believe that, in their lifetime, they have had 

a diagnosable mental health problem, yet only a third have 

received a diagnosis. 

The APMS brings to the fore the widening gap between 

the mental health of young women and young men. Women 

between the ages of 16 and 24 are almost three times as likely 

(at 26%) to experience a common mental health problem as 

their male contemporaries (9%) and have higher rates of selfharm, 

bipolar disorder and posttraumatic stress disorder. This 

is clearly an issue that needs a deeper look and a strategy for 

addressing the factors that are causing it. 

Another group at particular risk includes people in midlife, 

with a noticeable increase in the prevalence of common 

mental health problems for both men and women between 

the ages of 55 and 64. There are some very worrying levels 

of poor mental health among people receiving Employment 

and Support Allowance. Two thirds report common mental 

health problems and the same percentage report suicidal 

thoughts, with 43.2% having made a suicide attempt and one 

third (33.5%) self-harming, indicating that this is a population 

in great need of targeted support. 

Despite an increase in people accessing treatment, 

around a third of all people with a mental health problem have 

Mangala Sutra Meditation and Ten 

Parami (Part - 01)…. 

sought no professional help at all. At the center of the Mental 

Health Foundation’s research and program work is the belief 

that many mental health problems are preventable. There is 

far more scope for interventions that reduce the incidence of 

people developing mental health problems and also support 

recovery” Unquote 

Indeed, the mental health problems are preventable 

and there is a clear and well defined path that can help all the 

people. That path is the understanding of the Eightfold Noble 

Path as shown in Mangala Sutra, Mindfulness and Insight 

Meditation and development of Ten Parami. So how can one 

find the Eightfold Noble Path in the Mangala Sutra? 

Let us examine the first stanza of the sutra. “Do not 

associate the lowly, associate with wise, honor those worthy 

of honor and this is the greatest blessing”. Unfortunately, 

most people see this from the external perspective and try 

to find others who are not foolish but only those seen as 

wise and scout for the worthy to be honored. But if one with 

insight look deeper, will realize that the Enlightened One did 

not mean this. Here the super-mundane truth is for one not to 

do things that defile one’s mind but do only those that cleanse 

it. Then such a person becomes worthy of honor. 

Things such as killing, stealing, misconduct in desires, 

of lies, divisive talk, hate talk, frivolous talk, consumption of 

intoxicants are all lowly and one should refrain from such 

things. Such a person will be endowed with loving-kindness, 

compassion, altruistic joy, equanimity etc. Such people are 

surely worthy of honor. Also this itself is Right View or Samma 

Ditti. This is the cleansing with insight and the person will know 

his/her status as shown in the Kosambi Sutra. Such persons 

are either on the path to stream-entry or are stream-enterers. 

One who sees the inner truth in Mangala Sutra will clearly see 

the eightfold noble path so well defined in the most practical 

manner. 

One may also look into Dhammapada, Loka Vagga (The 

World 13.167) stanza. “Do not follow the lowly ways, do not 

live heedless; do not associate into false view, do not linger 

into worldliness”. Here the worldly means self of the six touch 

-agencies 

The next stanza says, “To reside in a suitable locality, 

to have done merits in the past and setting self in the right 

course and this is the greatest blessing”. From a mundane 

perspective one may think of living in a good area, of merits 

done in previous lives, and now to do more merits as the 

greatest blessing. 

In actual fact, the suitable locality is around oneself and 

not a territory and a person with restraint can even live in a 

crowded area and yet be of inner peace. On the contrary one 

may live in the most luxurious places yet might have a churning 

mind. He or she does not attach to self or to others or things, 

has no hatred towards others and will not harm anyone and 

thereby has set self in the right 

course. This is Right Contemplation 

or Samma Sankappa. 

“To have much learning and 

skills, restrained and disciplined, 

be of right speech and this is the 

greatest blessing” To have much 

learning is not what is assimilated 

with our senses but knowledge 

of Dhamma and thereby is skilled 

in the path. Such person/s are 

restrained and disciplined and will 

only have right speech Samma 

Vaacha. 

“Caring for one’s mother and 

father, looking after the spouse 

and children, and engaged in right 

actions for living, and this is the 

greatest blessing”. With righteous 

living one also looks after parents 

and the family and is thus of virtue. 

In a world today where parents are 

banished away or left in home for 

aged or even left on the road, there 

still are those who live in the right 

path and take care of parents. This is 

Right Action or Samma Kammantha. 

Such a person’s actions are ethical 

and reflect compassion. 

“To give generously and be 

of right conduct, look after one’s 

relatives and be of blameless action, this is the greatest 

blessing”. This is about making a living through ethical means 

and being of no harm to others. This is the fifth step of right 

livelihood. However right living is fast disappearing with 

many today resorting to wrong living in this world like sale of 

weapons, be those WMD (weapons of mass destruction) or 

WSD (weapons of single destruction), intoxicants, technology 

that enable people to resort to wrong actions etc. This is 

Samma Aajiwa or Right Livelihood. 

“To loathe and abstain from evil, refrain from taking 

intoxicants and heedful of Dhamma, this is the greatest 

blessing.” This is the Right effort in eightfold noble path and 

is about cleansing of defilements and not accruing new, 

cultivating the rightful actions and further develop the existing 

right actions. The person steeped in the practice of this stanza 

is on the right track of Right Effort. 

The seventh and eighth stanzas are, “To be respectful 

“Meditation will 

Steadfastly 

Observe 

Virtue”…. 

and humble and not be of bloated ego, contented and grateful, 

listen to Dhamma at right times is the greatest blessing” and 

“Being patient and obedient, associate Bhikkus and discuss 

Dhamma at right times, this is the greatest blessing”. None of 

these can be expected from people with wrong mindfulness 

and it is such people who are ungrateful. Indeed, the 

Enlightened One once said, “those with gratitude are rare in 

this world”. This is Right Mindfulness. 

“Fully restrained in the six touch-agencies, living a 

chaste and righteous life, and realization of the four noble 

truths, this is the greatest blessing”. Such a person has fully 

attained the four paths and the four fruits and is now fully 

liberated. “Unruffled by the eight worldly conditions that 

confront self, and of a mind that does not get ruffled and 

free of sorrow, free of defilements, 

and from fear liberated, this is the 

greatest blessing” This itself is Right 

Concentration. 

Therefore, the Mangala Sutra 

gives one the plan of action that 

should be undertaken for ultimate 

liberation of Nirvana and not just 

to recite at occasions that are of 

worldly benefits. In short this sutra 

shows us the path to the supermundane 

condition, Nirvana. 

The one who meditates must 

first be of virtue, and with Anapana 

Sathi will build concentration 

and then move on to developing 

wisdom. The first two stanzas 

of this sutra is Wisdom. The 

next three stanzas form Virtue. 

The next five stanzas are about 

Right Effort, Right Mindfulness 

and Right Concentration. This is 

concentration. 

A person who walk the path of 

meditation will steadfastly observe 

virtue. The level may be the five 

precepts, eight livelihood precepts, 

the eight precepts observed on 

Poya days, the ten precepts or the 

precepts as observed by Bhikkus. He 

or she will knowingly never deviate 

from the level of virtue once taken. Thus it is important to 

at least observe the five precepts. Yet of course there are 

occasions where people have attained nirvana despite having 

taken liquor, the case of Minister Santhathi in the cabinet of 

King Kosala, or Sumana who became a stream-enterer, though 

initially in life was a lady who practiced wrong sexual conduct 

for pecuniary benefits. But a person steeped in virtue will find 

it much easier to progress further. 

With virtue instilled, and resolutely protecting the 

status one will begin Mindfulness Meditation of observing the 

breath. One may retire to a place of solitude particularly for 

beginners as it would be quite difficult to build concentration 

in a disturbing surrounding. 

In the second part of this article we shall examine further 

on mindfulness meditation. 



The World Alliance of 

Buddhists (WAB) 01 st 

International Ordination 

Program - 2017 

The World 

Alliance of 

Buddhists 

(WAB) 01 st 

International 

Ordination 

Program 

2017 

The World Alliance 

of Buddhists (WAB) 01st 

International Ordination 

Program - 2017 Hair Cutting 

Ceremony, at Wat Bhan 

Khun premises, Chiang Mai, 

Thailand on December 08, 

2017. Successfully & Grand 

Occasion…. The Real Experience 

of All over the world…. 

01st International 

Ordination Program organized 

by the World Alliance of 

Buddhists (WAB) under the 

superb leadership by Dr. 

Pornchai Pinyapong, the 

President of World Alliance of 

Buddhists (WAB). 

Robes Handover Ceremony, meeting & pay homage to 

Vice Abbot of Wat Phra Dhammakaya, Vice President of the 

Dhammakaya Foundation, Most Popular and Respected Dhamma 

Teacher & Author, Most Venerable Phrarajbhavanajahn (Luang 

Por Dattajeevo Bhikkhu) at Wat Dhammakaya premises, Bangkok, 

Thailand on December 05, 2017. 



The World Alliance of Buddhists (WAB) 

01 st International Ordination Program 

Circumambulation / Forgiveness / Robes offering / Ordination 

as Novices & Monks & Sangadana Ceremonies at Wat Bhan 

Khun premises, Chiang Mai, Thailand on December 10, 2017. 



The World 

Alliance of 

Buddhists 

(WAB) 01st 

International 

Ordination 

Program - 

2017 

Participated 21 Ordinaries…. 

Represented 12 Countries…. 

At Wat Bhan Khun, Chiang Mai, Thailand…. 

On December 08 - 22, 2017…. 

The real Meditation & 

Pindapata experience 

at Wat Bhan Khun 

premises, Chiang Mai, 

Thailand on December 

11 - 19, 2017. 



The Patience…. 


Dr. Bhiksuni Ming Yu 

The President - Chinese Young 

Buddhist Association in Taiwan 

& the Honorary Adviser of the 

World Alliance of Buddhists (WAB) 

and President of the Outstanding 

Women in Buddhism Awards 

Patient…., many times we think it’s a sign that we 

shouldn’t care about the results, that we don’t have to be so 

committed to the practice, that we can let things take their 

course whenever they want to. We think that patience means 

a lack of resolution, a lack of dedication, that you’re a carefree 

and indifferent about when things are going to come together, 

when the results are going to show. 

That’s not what patience means. Patience means sticking 

with the causes of your practice, no matter how long it takes 

to get the results. In other words, you’re resolute in doing the 

practice, you stick with it, you stay with it, slow and steady. 

Khanti, the Pali word we often translate as patience, also 

means endurance. It means that you stick with things even 

when they take a long time to show results. You don’t get 

frustrated. You remind yourself: This a path that takes time. 

After all, we’re unlearning a lot of habits that we’ve been 

indulging for who knows how long. So it only stands to reason 

that it’s going to take time to unlearn those habits. The only 

way to unlearn them is to actually stick with the practice, to 

be resolute in what you’re doing. This firm resolution is what’s 

going to make the difference. 

Sometimes we read the passages in the “Satipatthana 

Sutta” about how you can gain Awakening in seven days if 

you’re really dedicated, and we come away with unrealistic 

ideas about how quickly we should see results in order to 

deem our practice successful. This is not to say that it’s not 

possible, but just that most of the people who could get 

results in seven days have already gotten results and gone 

to nibbana. That leaves the rest of us here muddling along— 

which doesn’t mean we should be any less dedicated in our 

practice. We should just realize that it’s going to take time. 

Good things always take time. The trees with the most 

solid heartwood are the ones that take the longest to grow. So 

we do the practice, focusing on what we’re doing, rather than 

getting into an internal dialogue about when the results are 

going to come, what they’re going to be like, and how we can 

speed up the practice. Many times our efforts to speed things 

“Good things 

always take 

time”…. 

up actually get in the way. Our practice is pretty simple. Stay 

with the breath, allow the mind to settle in with the breath, 

be friends with the breath. Allow the breath to open up and 

get more and more gentle, more and more porous, so your 

awareness can seep into the breath. That’s all you have to do. 

Of course, we want to add things on top of that to make 

the results come faster, but the things we add on top get 

in the way. So try to keep things simple. Just stay with the 

breath. If the mind is going to get into any dialogue, engage 

in a dialogue about how the breath feels right now, reminding 

yourself to stay with breath, catching the mind when it’s 

going to slip off. There’s a lot of work to do, even when you 

try to keep it simple, just keeping the mind with the breath. 

As for whether the results are coming as quickly as you’d like 

or, when they come, whether they’re going to stay as long as 

you’d like: That’s going to depend on what you’re doing right 

here with the breath. Our desire to have the results come, our 

desire to have them stay, is not going to keep them here. The 

actual doing of the practice is what will make the difference. 

If you find yourself flagging, learn how to give yourself 

pep talks, encouraging yourself along the way. Do what you 

can to keep the mind right here as consistently and steadily as 

possible. Consistency is what builds up momentum. Although 

we’d like momentum to build up fast, sometimes our minds 

are pretty massive, and the massive minds are the ones that 

take time to accelerate. So try to streamline things as much 

as you can. Stay focused. Stay resolute in what you’re doing. 



Q & A - The Benefit of All…. 

Acharya Andrew John Williams 

Executive Member of WAB & Senior 

Dharma Teacher in Melbourne, 

Australia 

Here are three of the many questions that I was asked 

recently by young adults while giving a series of Dharma talks 

at a five-day retreat near Melbourne, Australia. My answers 

follow each question. Each answer was intended to satisfy and 

benefit both the individual who asked the question, as well as 

all those in attendance. May you also benefit in your own way 

from these questions and answers. 

Question No - 01 - Can you explain how feelings of selfdoubt 

are also a form of attachment to self? Can you offer 

strategies on how to be more loving and kind towards yourself, 

and not place so many expectations on yourself?.... 

Answer - To live a contented life we must develop and 

maintain an open mind, for if we are open-minded we will 

experience life with more clarity and understanding. We will 

allow ourselves the opportunity to be happier, and be able to 

deal with life's changes and difficulties more calmly, as well as 

being able to find solutions to our problems with less worry 

and anxiety. 

When our mind is not open, we cut ourselves off from 

experiencing life to the fullest. It is not beneficial to keep a 

closed mind, thinking that our way is the only way, that this is 

just the way we are. The more our mind is closed, the more 

likely we are to drag ourselves and others around us down, 

and the less likely we are to experience contentment and 

peace, and to develop true compassion and understanding. 

We are intimately connected with all of nature. It is most 

important to realise this. For if we know this fact then we are 

more likely to coexist with all living beings and all of nature in 

a peaceful and harmonious way. 

Many of our worries, discontent, agitation and feelings 

of being disconnected arise due to not realising this natural 

truth. We should open our minds and be less self-centred. 

Take for example a camera. When the camera's focus is 

set on close-up, all we see through the lens is the close-up. 

Nothing else is seen. This is like when we are self-centred. We 

are focusing on ourselves, our problems and discontent, our 

likes and dislikes, and so on and so forth. At this time they are 

like the whole universe and nothing or no one else matters or 

exists. 

But the more we widen and open the focus of the 

camera's lens, the more views and wider perspective of all 

that is around us is available to our vision. Likewise, the more 

we widen our focus, widen our view, open our mind, the more 

we allow ourselves the opportunity to develop genuine insight 

into ourselves, others and all of nature, and be at peace and in 

harmony with ourselves and all that surrounds us. 

Question No - 02 - Can you offer strategies on how to 

manage anger? When I’m in the middle of being angry, it is 

often very difficult for me to stop and be mindful because I 

am so caught up in the emotion. How do I learn to stop being 

so caught up in the emotion. How do I learn to stop being 

so caught up in my emotions, so I don’t end up engaging in 

thoughts, speech and action that I may regret? 

Answer - Anger only ever causes suffering. We should 

eradicate it whenever it arises. Just as we don't hang onto rain 

when the sun comes out. All things pass. Replace anger with 

acceptance, patience, appreciation and loving kindness. 

We should do our very best to protect our mind by 

enthusiastically practising the Four Great Efforts, as taught 

by the Buddha. To eradicate any unwholesome thoughts that 

have already arisen, to stop any new unwholesome thoughts 

from arising, to give rise to wholesome thoughts and to 

maintain wholesome thoughts that have already arisen. The 

Buddha said, "With sustained effort and sincerity, discipline 

and self control, the wise become like islands which no flood 

can overwhelm". 

When mental sensations and thoughts arise, don't 

cling to them or follow them, or turn them into something 

bigger than they are. For they are simply conditioned habitual 

tendencies. 

Be proactive and 'nip them in the bud' by just letting 

them go naturally, rather than being reactive, reacting to them 

and then reacting to the reaction, and so on and so forth. 

For instance, if we let the weeds in the garden grow, 

unrestrained and uncontrolled, the size and amount of weeds 

continually increase and become overwhelming. 

Likewise, if our thoughts and feelings are left to grow, 

unrestrained and uncontrolled, they will intensify and 

eventually become overwhelming. 

We experience the world through our senses, which 

gives rise to mental sensations or feelings, which are either 

pleasant, unpleasant or neutral. We then recognise or perceive 

these sensations, and normally, then impulsively react, which 

in turn leaves a karmic imprint on our consciousness. 

We should create, what I like to call, a 'buffer zone' 

between the perception of the sensation and the impulsive 

reaction. In other words, allow ourselves the opportunity to 

not impulsively react. In this way we can protect ourselves 

from creating negative karma. 

To give a brief example, if we bump our head on 

something hard, generally the sensation we experience would 

be unpleasant. We then perceive this unpleasant sensation 

and impulsively react with frustration or even fully blown 

anger, which in turn leaves a negative karmic imprint on our 

consciousness. 

However if we create a 'buffer zone' between our 

perception of the unpleasant feeling and our impulsive 

reaction, we will avoid creating negative karma. 

Enjoy your 'buffer zone'. 'Nip negativity in the bud', 

before it becomes overwhelming. 

Question No - 03 - How do you decide what is “good” or 

“bad” when the issue of morality is subjective? For example, 

in some cultures, it is acceptable to kill animals and offer them 

as sacrifices to higher beings. In their minds, this is perfectly 

acceptable and not considered a ‘sin’. So since these people 

have killed without bad intention, do they still suffer from 

negative karma? Even if their intentions were not entirely 

unwholesome, they have still committed the act of taking a 

life. Does this still create more bad karma? 

Answer - Destroying the life of any living being will 

always bring unwholesome and undesirable results. Whereas, 

respecting and protecting the life of any living will always 

bring wholesome and desirable results. There's no escaping 

the universal law of karma. 

Put simply, we can classify any act as 'good' when it 

results in the benefit of one and all. When it causes peace, 

understanding, harmony and joy. 

Whereas, we can classify any act as 'bad' when it results 

in the harming of ourselves and others. When it causes 

“The peace 

and harmony 

with ourselves 

and all that 

surrounds us” 

conflict, delusion, discord and suffering. 

Of course, of utmost importance is our intention. The 

stronger and more intense the intention behind our actions is, 

the stronger and more intense will be the results. 

Any action of body, speech, or mind, places an imprint, 

an 'energy potential' or 'seed' in the mind. Mental seeds are 

planted through your awareness of what you do, say or think. 

The imprints of these actions are left on the mind stream and 

carried on moment by moment - the present moment of mind 

coming from the previous moment of mind. 

When the necessary supporting conditions are in place, 

this imprint, or latent potency, manifests as perceptions or 

experiences of happiness or suffering. We can liken this to a 

biological seed, which ripens when the contributing causes 

and conditions of water, soil, sun, and the like are gathered 

together. 

Therefore, for the benefit of ourselves and others, we 

should do our very best to avoid unwholesome actions of 

body, speech and mind that bring harm, and engage in only 

wholesome acts of body, speech and mind that bring benefit, 

to one and all. 

May these words, both the questions and the answers, 

be somewhat helpful on your path to Enlightenment. 

Homage to the Enlightened One's….!! 

Namo Buddhaya..!! 



The Truth of Suffering 

or Stress…. 

Most Venerable Bhikkhu Tapassi 

Dhamma Thero 

The Vice President of the World 

Alliance of Buddhists (WAB), 

Executive Committee Member of 

All Nepal Bhikkhu Association, the 

Chief Abbot of Charumati Buddha 

Vihar & Founder and President of 

“Charumathi Buddhist Mission” 

“Practicing 

as the 

Buddha 

taught, there 

is a use for 

happiness”…. 

This is why the Buddha, in his analysis of the four truths, 

said that our task with the regard to the first truth—the truth 

of suffering or stress—is to comprehend it. All too often we 

treat pain in the same way we treat anything we don’t like: 

We want to get rid of it as fast as possible without taking the 

time to understand it. So what we’re learning as we practice 

is how not to be judgmental about the things we don’t like 

inside ourselves. 

We develop the patience and the skill we need in order 

to stop and take a good long look at these things so that we 

can deal with them judiciously, so we can deal with them 

through understanding. We give them space so that we can 

watch them, can understand them, so that when we finally 

decide that they really are unskillful, that we really don’t want 

to have them going on in our mind, we can get rid of them 

neatly, effectively. 

The problem with being judgmental is that it’s not 

effective. We try to stamp out things here and they go 

springing up someplace else, as in the old movie, The Thing. 

The Thing would go underground and suddenly spring up 

someplace else. If you cut off one head here, one identity 

here, its underground roots and tentacles would spring up 

with a new, even more horrific identity someplace else. The 

same thing happens when we try to get rid of anything in the 

mind when we don’t understand its roots, don’t understand 

where it’s coming from. 

Being judicious, though, is more effective. It’s more 

precise. We see what’s really skillful, what’s really unskillful in 

the mind, and we learn how to disentangle the two. Often our 

skillful and unskillful habits get entangled. The things we don’t 

like within ourselves actually do have some good in them, but 

we don’t notice it. We focus instead on what we don’t like, or 

what we’re afraid of, and we end up trying to stamp it all out, 

the good along with the bad. 

So this is why we meditate: to step back a bit, to watch 

things patiently so that we can see them for what they are 

and deal with them effectively. Our concentration practice 

gives us a comfortable center 

in our awareness where we 

can rest, where we feel less 

threatened by things. When 

we feel less threatened and 

less oppressed, we have the 

resilience to be more patient, 

to look into what’s going on in 

the mind, and to develop the 

proper attitudes toward what 

is skillful and what isn’t. 

You need a sense of goodwill to be even interested in the 

question of trying to understand suffering, because you want 

to find an effective way of dealing with it. You want to be rid 

of suffering, to experience wellbeing, precisely because you 

have goodwill for yourself and for others. So as meditators we 

try to use that attitude, that desire, as a way of developing the 

center we need in order to work toward that wellbeing from 

a position of strength. If you don’t have that basic sense of 

goodwill, you’ll have a hard time trying to stir up the energy 

needed to master concentration, to keep with the breath, to 

keep coming back to the breath no matter how many times 

you wander off. 

Now, you may want to be at a more advanced stage than 

trying to rein in the mind. You want to sit down and Bung, 

there it is: the first jhana. But when it doesn’t happen quickly 

you get frustrated. So put that frustration aside. Put away all 

the pride and the shadow side of pride, which is the shame. 

Just put those things aside, and remind yourself that this is 

the way things are, this is where you are, and be willing just 

to keep coming back, coming back, to stick with those simple 

tasks. The people who master any kind of skill are the ones 

who are willing to step back and master the simple steps, to 

practice them over and over again, because it’s in doing the 

simple steps and being observant that you learn many of your 

most important lessons. 



Amazing Dhamma Pati Pada 

Program …. 

“Dhamma knowledge 

as an universal 

platform”…. 

Dr. Dhammika Jeremy 

The Dhamma Teacher in 

Singapore, President of Utopia Aire 

International & Buddhist Fellowship 

in Singapore 

Buddha Quotations 

“Paññāvantassāyań dhammo nā'yań dhammo 

duppaññassa” - The Dhamma that I preach can be understood 

only by those who know how to think. 

- Buddha. 

The Philosophy of Buddhism 

01 - The Four Noble Truths 

02 - Dependent Origination 

03 - The Eightfold Path 

04 - The Three Characteristics of Existence 

05 - The Three Jewels and the Five Precepts 

06 - Karma and Intention 

07 - Rebirth and Nirvana 

For us to GROW in spirit, We must change – and not the 

people, places or things around us. 

Objectives 

01 - To create a Heuristic effect through Dhamma 

learning and cultivation to impact on each individual, to cause 

realisation. 

02 - To acquire Dhamma knowledge as an universal 

platform for all human world to reduce conflict within and 

across boundaries, cross culture, race, religion for a safer, 

peaceful nations and harmony. Thus peace can be restore 

without uprooting and intruding cultures, hatred or bloodshed. 

03 - To practice Dhamma with observation seeking truth 

and realisation. 

04 - To transform individual to be a better person and in 

the light onwards to Liberation. 

Dhamma PatiPada Program 

Part 01 - Basic Buddhism and Dhamma study. 

Part 02 - “Are we living or leaving Samsara” 

Part 03 - “Is Dhamma your highway code in life” 

Part 04 - “Developing Dhamma Culture” 

Part 05 - Built on lay person teaching on selected Sutta 

for lay person, such as Sigalovada Sutta. 

Part 06 - On modern management tools and critical 

thinking to recover from messy problems and situations. 

Patipadā Sutta 

01 - Patipadā Sutta 

The Buddha teaches of both the wrong way and the right 

way. 


The Buddha teaches both the way that leads to the 

arising of the condition of the body and also the way leading 

to the cessation of such a condition. 


The Buddha teaches both wrong practice and right 

practice. 


The Buddha does not praise wrong practice, but he 

praises right practice. 



Children Meditation 

Practice in Japan…. 

Meditation can be defined as a practice where an 

individual focuses our mind on a particular object, thought or 

activity to achieve a mentally clear and emotionally calm state. 

Meditation may be used to reduce stress, anxiety, depression, 

and pain. It may be done while sitting, repeating a mantra, 

and closing the eyes in a quiet environment. 

Japanese Buddhist Temples usually practice meditation 

for School Children since on their childhood. This is the one of 

above occasion at Unryuji Buddhist Temple in Tokyo, Japan on 

October 15, 2017. 

The Meditation program conduct by the Former Chief 

Priest of Unryuji Buddhist Temple in Tokyo, Most Venerable 

Shotetsu Ashikaga Thero, the Chief Priest of Unryuji Buddhist 

Temple in Tokyo, Most Venerable Shoson Ashikaga Thero & 

the Anunayake of Udarata Amarapura Maha Nikaya, Chief 

Incumbent of Sakamuni International Buddhist Centre in 

Tokyo & Chief Sanganayake Thero in Japan Most Venerable 

Yalagamuwe Dhammissara Anunayake Thero. 

Buddhika Sanjeewa 

After the visit to Japan 

Sponsored by Srilankan Airlines 



Anish Baheti 

International Empowerment 

Coach, Consultant, Author & 

Motivational Speaker / Founder 

of Concepts Coach (Australia) and 

Train My Brain (India) 

Well let’s begin with this question. What is that one 

word which comes naturally when you read this statement? 

Life for me is all about _____________ 

The word which you just wrote is closely linked to a 

need you are trying to fill in your life. The needs which you 

are trying to fulfil will be reflected in the word you chose. Let 

me give you an example, for someone whom life is all about 

money is actually trying to fulfil his/her need to be rich & 

powerful. For those who say life is all about happiness there 

number one need is to feel joyful & avoid stress and for the 

ones who believe life is about love, have an underlying need 

to be liked and connect with others at a deeper level. 

Once you understand this, you will also notice that the 

life you lead and the choices you make are built around the 

need you are trying to accomplish. It’s also important to note 

that if you answer the same question 5 years down the road, 

your answer might be different and so will be the need. 

Discovering Purpose 

Discovery of the purpose of your life could be the most 

incredible thing that can happen to you. One of the key 

questions you could ask yourself: What is that one thing I 

would do joyfully, even if I didn’t get paid for it? Do remember 

finding your life’s purpose takes time and sometime you don’t 

find your purpose, your purpose finds you. So be patient as you 

embark on your own journey to uncover your life’s purpose 

and when you do find it, time will just flows beautifully. You 

will neither fight nor flight but instead you will float. 

Boosting Energy 

In Chinese culture it is called as “chi”. In Japanese 

culture it is called as “Ki” and in Indian culture we call it as 

“prana”. Strong energy force makes a person fully alive while 

weak from of energy results in lethargy. Sources of energy 

could possibly come from: diet, sleep & exercise (Physical 

energy); read, interact & experience (Mental energy); respect 

& express freely (Emotional energy) and purpose, belief and 

connection (Spiritual energy). I personally believe that all the 

09 Simple Concepts for 

Complex Lives…. 

four dimensions of energies are equally important. 

Simplifying Life 

Believe it or not but it’s more complicated to make 

things simple. It takes a lot of effort and immense clarity 

when you are trying to simply things. Some of the powerful 

tools you could possibly implement are: learn to say NO, cut 

back on time wasters, limit your media consumption, build an 

uncluttered mindset and most importantly always ask: Will 

this simply or complicate my life? 

Being Grateful 

You woke up this morning with a heartbeat, so be 

grateful as you take your next breath, because somewhere, 

someone is taking their last. Some of the things which you can 

be instantly grateful about: air that fills your lungs, roof over 

your head, refreshing walks, clean bed, sunshine & sunsets. Be 

grateful to the challenges and the difficult phases of your life, 

as it helps you build your strength and character. Find a reason 

to be thankful and see your troubles turning into blessings. 

Growing Stillness 

A still body will lead to a still mind and an outer stillness 

will lead to inner stillness. The “blank” space which you might 

create within yourself when you are no longer associating 

with your body, your breath and your thought – that space 

is stillness. Increase that space naturally and you are close 

to self-discovery. Stillness is indeed the foundation for selfdiscovery. 

Solving Problems 

Well the simplest way to describe a problem is one 

which needs to be solved. Although patience and persistence 

both are extremely important traits while solving any problem 

there is one more tool which can help in problem solving. That 

tool is called as “stacking”. 

Goal is to find and create a neat stack of actions in order 

to solve everyday problem. Once done, the vital point is to 

implement them in a way that every activity complement and 

take you closer to your desired outcome. The key for stacking 

is to find those complementary activities which will help you 

solve your problem. Since every human being is different and 

every problem is unique the focus is to find out what is YOUR 

stack. 

Building Focus: 

Focus is not same as concentration. Concentration could 

be divided unlike focus which is undivided attention. When 

the mind is in complete touch with reality and disconnected 

entirely with imaginations that’s when you are fully focused. 

Listed here are 3 key steps to stay focused: 

Kill NOISE: First obvious step is to build a list of all 

distractions that sidetracks your mind. Once they are identified 

the next task is to disconnect with them completely 

Start SMALL: The idea is to break up the big task into 

smaller do-able chunks in order to build focus. Another 

important thing is to stay fully aware of your present 

environment and let go off any resistance. 

Do Rejoice: Taking a brain break after every hour of focus 

will certainly help you revive your energy levels. It’s equally 

essential that you celebrate your small FOCUS wins. 

Dissolving Fear: 

If you observe closely the mere utterance of the word 

“fear” creates ‘fear’. That’s the power of this emotion. Allow 

me to propose an alternate word to fear, confusion. How does 

that sound? 

The words which you use has a biochemical reaction 

in the body. If you say, I always feel fear, you have different 

biochemical reaction then when you say, I always feel confused. 

Fear is simply a heightened dimension of “confusion”. Take 

for an example; Claustrophobia – The fear of small places 

like elevators. Although it might feel like you have a fear of 

enclosed spaces, it actually might be that you are confused 

about how you will deal if you get stuck in such a place and 

feel disoriented. Consider another example; Glossophobia 

– The fear of public speaking. Could it be possible that it 

might actually not a fear but simply a feeling of confusion 

on how would to deal with a possible embarrassment if you 

are unable to remember everything or fail to answer every 

question asked? 

Happy living ! 



The Spiritual Candle of the Los Angeles, USA…. Most Venerable 

Aggamaha Pandita Dr. Walpola Piyananda Thero 

Chief Sangha Nayake Thero of America and President of USA & Canada Sanga Council, Chief Abbot & 

President of Dharma Vijaya Buddhist Vihara, Los Angeles, California, USA. 

Ven. Dr. Piyananda was born in 1943, in Sri Lanka. He 

received his first ordination in 1955 and full ordination as a 

bhikkhu in 1970. While attending Kelaniya University from 

1963 to 1967, he was a part-time teacher at the Sri Lanka 

College in Maradana until 1969. At the university, he was 

the leader of the debate team, winning second place in 1965 

and first place in the 1966 Inter-University Oratorical Contest 

sponsored by the Indian Embassy in Sri Lanka. 

Since Ven. Dr. Piyananda arrived in the United States he 

has worked with the Thai community in Southern California. 

When Wat Thai was being constructed he was instrumental 

in getting the Southern California Interreligious Council’s 

aid in clearing up misunderstandings that had arisen in the 

surrounding community. He has aided the Thai monks in 

understanding American culture. In 1976 Ven. Dr. Piyananda 

worked with the Thai community in Phoenix, Arizona when 

Thai Buddhist monks were tragically killed. 

His temple is the only one outside of Thailand that has 

the honor of displaying the King of Thailand’s picture. He has 

a continuous program of meditation classes and Dhamma 

discussions both locally and abroad. He lectures at various 

colleges and universities throughout the United States. He has 

a deep understanding of human nature and always propagates 

Dhamma for world peace. He has visited many countries 

promoting world peace. 

Most Venerable Aggamaha Pandita Dr. Walpola 

Piyananda Thero is the Founder, President and Abbot of 

Dharma Vijaya Buddhist Vihara Los Angeles, U.S.A, Chief 

Sangha Nayaka of America. [Sri Lanka Siam Mahanikaya Kotte 

Chapter], President of Sri Lankan Sangha Council of America 

and Canada, Founder and President of Buddhist Sangha 

Council of Southern California, U.S.A. 

Dr. Walpola Piyananda Thero was Advisor to the former 

President, Mahinda Rajapaksa of Sri Lanka on International 

Religious Affairs / Buddhist Chaplain for the 1984 Olympics / 

Buddhist Chaplain for University of Southern California and the 

University of California at Los Angeles. [1983-1997] / Advisor 

to the Maha Bodhi Society of India / Founding member of 

Buddhist Catholic Dialogue -- now in its 23rd year. 

By the way, Dr. Walpola Piyananda Thero is the founding 

member of Inter Religious Council of Southern California. Now 

in its 24th year. Trained Sri Lankan monks and established 

temples for them in the United States - Houston Buddhist 

Vihara in Texas, Nevada Buddhist Vihara, Ohio Buddhist 

Vihara, Sambuddhaloka Viharaya in California, San Diego 

Buddhist Vihara in U.S.A. 

Also, Serves as Spiritual Advisor to temples throughout 

the United States that he was instrumental in establishing - 

Georgia Buddhist Vihara, Florida Buddhist Vihara, Oregon 

Buddhist Vihara, Phoenix Buddhist Vihara in Arizona, St. Louis 

Buddhist Vihara in Missouri, Chicago Buddhist Vihara in Illinois, 

Indiana Buddhist Vihara, Massachusetts Buddhist Vihara. 

Dallas Buddhist Vihara in Texas & Vipassana Meditation Center 

in Willis, Texas in U.S.A. 

As the Founder of Metta from US, a scholarship program 

for needy university medical students, monks, and English 

classes for villagers in Sri Lanka and Founder of Vision Vijaya, 

an organization which sends used and new glasses to poor 

villagers in Sri Lanka. 

Most Venerable Aggamaha Pandita Dr. Walpola 

Piyananda Thero’s Educational Achievements…. 

B.A, Honors, Kelaniya University, Sri Lanka, M.A, Calcutta 

University, M.A, Northwestern University, Chicago, Illinois, 

U.S.A, Ph.D, Course work completed, University of California 

at Los Angeles, Ph.D, College of Buddhist Studies, Los Angeles, 

California and Honorary Degree from Ruhuna University, Sri 

Lanka. 

Author of the following books…. 

01 - Saffron Days in LA [translated into Korean, Chinese, 

and Sinhalese; the Thai translation being finalized for 

publication]. 02 - The Bodhi Tree Grows in LA [translated into 

Sinhalese]. 03 - Thus We Heard; the Recollections of the Life 

of the Buddha [translated into Sinhalese and available as an 

E-book in English]. 04 - Love in Buddhism [translated into the 

Indian language of Kannada] 05 - Loving Kindness Meditation, 

a CD 06 - Meditation for Experiencing Inner Peace, a CD 07 

-Sangayana Ha Nikaya Bhedaya (Sinhalese), and 08 - Numerous 

articles on Buddhism for journals and newspapers. 

“Suki Deegauko Bawa..!!” - “Mettavalokanaya” wish 

to the Most Venerable Aggamaha Pandita Dr. Walpola 

Piyananda Thero all the best of luck in his future endeavors 

in his monk life. Wish a long and 

a healthy life to 

continue all the services that 

he has been 

continuing so far...!! 




Japan 

Sakamuni 

& Niigata 

Buddhist 

Temples 

Kathina 

Ceremony - 

2017…. 

Annual Kathina robe offering for the 

monks at “Sakamuni” International Buddhist 

Centre in Tokyo & Niigata Buddhist Temple 

in Japan was held with the participation of 

Maha Sanga from Sri Lanka along with a 

huge gathering of devotees on October 15, 

2017. 

The ceremony had been gracefully 

organized under the guidance of the Most 

Venerable Yalagamuwe Dhammissara 

Anunayake Thero, the Anunayake of Udarata 

Amarapura Maha Nikaya, Chief Incumbent 

of Sakamuni International Buddhist Centre 

in Tokyo, Chief Incumbent of Viharagoda 

Dimbulana Pirivena Temple, Director of 

Dhammananda Viddiyatana Pirivena, 

Honorable President of Japan Sri Lanka 

International cultural & social development 

foundation (JSICSF) & Chief Sanganayake 

Thero in Japan. 

The Kathina Robe was offered to the 

monks by the devotees with deep devotion 

and perehara. Atapirikara and requisites 

for the monks and food were offered by 

devotees of Sakamuni International Buddhist 

Centre in Tokyo & Niigata Buddhist Temple in 

Japan. 


After the visit to Japan 

Sponsored by Srilankan Airlines 



Status of Mind…. 

“Thoughts arisen for 

detachment & thoughts arisen 

due to the five senses”…. 

Most Ven. 

Royal Pundit Meegahakumbure 

Dhammagavesi Thero 

The Chief Prelate of the Malwatta 

Chapter of the Siamese Sect in 

Australia, Chief Incumbent of Sri 

Lanka Buddhist Vihara, Lankarama, 

Schofield, Sydney, NSW, Australia. 

There will be no pacification or satisfaction. It becomes 

the cause for one’s restlessness, “Anibbhana Sanvattaniko”. 

Therefore, when one finds “Kama vitakka, avayapada vitakka 

and vihinsa vitakka” arise in one’s mind, all of them should be 

categorized into one section. 

In the second category, nekkhamma vitakka is the 

opposite of kama vitakka. It is exiting, detachment and 

removal. Next is avyapada which is to get rid of anger and 

enmity. Then there is avihinsa which is to refrain from harming, 

damaging or causing difficulties to others. 

When a person practices these, there will be no stress 

in him. Instead, here will be satisfaction and contentment. It 

will not cause a reduction in panna or wisdom. Instead there 

will be the development of wisdom. Also, it will be help in 

realization of Nibbana. 

Due to the reasons, the Buddha categorized them into 

two opposing camps as the above. Let us now discuss the 

states of mind that create meritorious and de-meritorious 

conditions through stress and pacification, content. 

First, let us consider kama vitakka and thoughts related 

to the senses. Also, let us see how viyapada and avihinsa can 

become hindrances to people. 

Kama vitakka 

Kama vitakka are thoughts of attachment to objects in 

the outside world. They arise as a result of the five senses 

and the associated external objects of the senses. In a living 

creature there is the eye, ear, nose, tongue, body and the 

mind. These are called the five senses. Out of them, although 

invisible, the most powerful faculty is the mind. The mind 

captures everything in this world. The eye has the ability to 

see an object in this world; the ear has the ability to hear 

sound. 

Similarly, the tongue can taste and the nose can smell. 

Body can detect contact. Living involves the use of these 

five senses. When the five senses are being used, the mind 

becomes active and strong. 

The Buddha said, that due to the eye and the object 

“cakkunca paticca rupe ca uppajjati cakku vinnana” - When 

the combination of the eye and the object unites with the 

mind there arises eye-consciousness (cakkhu vinnana). 

If the object is a likable one, there will be attachment. All 

the faculties namely, the eye, ear, nose, tongue and body will 

operate in a similar manner. The mind can operate in its own, 

even without any of these faculties. 

There are objects that are captured by the mind alone. 

They are the thoughts, examples and concepts that combine 

with mind. This is an aspect of the world called “dhamma”. 

They are the nature’s laws or phenomena (dhammata). These 

phenomena are captured by the mind. If a faculty captures 

something upon which someone has built up a concept as 

good or comforting, then there will be attachment. 

The degree of that attachment determines the extent 

of suffering or un-satisfactoriness caused by it. That Kama 

chanda creates a condition for suffering or un-satisfactoriness. 

It is quite easy to observe this in our daily life and through the 

things that we use or associate with. An example is a person 

who has no control over his senses. He will get into enormous 

trouble. If there is no control over the tongue, there will be 

difficulties and suffering. 

If someone craves for smoking, alcohol or drugs that 

person will face sufferings as mentioned earlier. At this very 

important moment, in this life itself, that person’s wealth will 

be destroyed. That person will face various social conflicts and 

clashes. Also that person may encounter physical and mental 

illnesses. We have heard of numerous forms of cancers, liver 

cirrhosis, the malformation of babies of mothers who are 

using drugs and who abuse alcohol. There will be physical as 

well as mental deformities. 

“Pannya dubbali karani” - the weakening of wisdom. 

“Khopina nidassani” - such a person will have no sense of 

shame in the society. If a person engages in sexual misconduct, 

the ill-consequences of such action will befall on that person 

as well as on the society. Also, if a person indulges excessively 

in food, that too can have various ill effects on his health. 



Sugath Rajapakse 

Formerly Senior Commercial 

Manager at Sri Lankan Airlines and 

presently Consultant to Air India 

GSA in Sri Lanka. 

In the first part of this article clear explanation was given 

on how to see the Mangala Sutra from a super-mundane 

perspective. The third to fifth stanzas are of virtue and the 

first two of wisdom. But as clearly explained in the Sonadanda 

Sutra if there is no virtue then no wisdom and if no wisdom 

then no virtue. The wisdom and virtue are interdependent. 

One devoid of wisdom will not be of virtue and one devoid of 

virtue lacks wisdom. 

The meditative yogi knowing this very well, and will 

establish self in virtue. Virtue enables one to restrain the five 

faculties. Restraint of the five faculties is the power needed 

to establish mindfulness. By initially establishing in virtue 

the yogi will relinquish the defiling that would surface with 

restraint. The meditative yogi now will progress to the next 

stage, that of concentration with mindfulness meditation 

and thereby will restrain the defiling that would have been 

churning inside, but have not surfaced. Powered by the virtue 

and concentration the yogi will proceed to developing insight 

and where the yogi will see the surfacing of the defiling that 

have remained dormant inside. The tactile-sensations that 

develop at this stage is clear manifestation of this aspect. 

One may get pleasing tactile-sensations or unbearable tactilesensations. 

But the wise yogi will not react to any of those but 

only observe it all with equanimity. 

In the anapana sathi meditation having settled down in 

a comfortable position, ideally in a quiet and peaceful location 

(even at home) one begins with an element of mindfulness 

to observe the in and out breath. After a while the yogi will 

observe breath often initially long and later short. But this 

does not always happen in sequence as at times one after 

observing short breath may suddenly find breathing in long in 

and out breath. Often the yogi will note thoughts popping out, 

and the trick here is not to give any value to those thoughts. 

Then the arisen thoughts will cease soon. 

As one proceeds watching the breath one begins to 

feel the sensations often in the area above the upper lip and 

below the nostril apertures, or at time the nostril apertures 

Mangala Sutra Meditation and Ten 

Parami (Part - 02)…. 

“You will build 

truthfulness 

into your life as 

well”…. 

and just inside. The advantage of the area above the upper lip 

as opposed to focus on the belly movement is that the nostril 

area sensations are more acute allowing the yogi to build 

more and more concentration. 

As the yogi keeps progressing in this path, begins to feel 

tactile sensations arising in the body. These sensations may 

often arise at the top of the head for those yogis who have 

been in regular meditation, at least two to three hours each 

day. Gradually the tactile sensations will increase in intensity 

and the sensations could be pleasant and nice or hard and 

unpleasant. Here the yogi will not give any value to these 

tactile-sensations but observe them from top to bottom and 

bottom to top or area to area with equanimity. 

The value of the tactile-sensations whether they are 

gross and hard or fine and pleasant is an indication of the 

defilements that have illustrated the consciousness. The 

cleansing for great majority of yogis is gradual. This is clearly 

explained in Dhammapada (Malavagga 18.239). “One by one, 

little by little, moment by moment, a wise person should 

remove his/her impurities, just as a silversmith removes dross 

of silver.” 

In this aspect of the Dhamma four different persons are 

shown, 

Ugghatithannu – Is open and will comprehend fully the 

Dhamma in a trice. Arahaths such as Bahiya Daruchiriya and 

Santhathi belongs to this group. 

Vipatithannu – Is open but not fully and needs to strive 

little harder than the first group. Arahath Chulapanthaka 

would belong to this group. 

Neiya – Have to strive very hard in order to reach the 

ultimate goal. Majority of people who have chosen the path 

today would come under this category. 

Padaparama – Hardly a chance of them achieving the 

ultimate goal because these people are totally averse to 

striving for ultimate liberation. Great majority of humans 

today would fall into this category. 

The observation of tactile-sensations in the present 

itself has the value of Insight. One gets insight into the gross 

or fine sensations and the happy or unhappy feelings but yet 

have equanimity to not react to these. This is not easy as all 

our lives we have learnt to react positively or negatively from 

a mundane perspective. Therefore, building equanimity itself 

is sure footed path. Progressing on with the observation of 

the tactile-sensations, the yogi will discern that they are now 

decreasing in frequency and intensity as well as the bodilyformations 

of in and out breath too is getting finer and some 

may not even discern the breath at all. 

Yet the yogi is breathing but the feeling on the in and 

out breath is not obvious. At this juncture the yogi will begin 

to delve in to the true insight where he/she will observe with 

wisdom the self-body and then also with wisdom the otherbodies 

and self & other bodies, then begins to realize that 

after all there is no discernable self as such in this somatic 

body but assimilations of the four maha bhuthas and the 

space and consciousness (Cha Dhathu). The yogi will now 

realize the arising of things and the cessation and the arising 

and cessation of the things (Dhamma) in the mind. 

Of these six, five of them the maha bhuthas and space is 

never the same. Imagine your space within the mouth cavity. 

Every time you change position there is change in the space. 

So do the maha bhuthas which too change all the time. The 

Sakkaya Ditti or the self-ego that we have built up is where we 

think this somatic thing is I and mine. By getting rid of this selfego 

you reach the first stage of stream-enterer. Devoid of selfego 

the yogi will also jettison doubt (vichikichcha) and wrong 

practices and rituals silabbatha paramasa). 

Often some claim the five grasping-aggregates as the 

self-ego or sakkaya ditti. It would be quite difficult to accept 

this as the Enlightened One in the very first discourse, the 

Wheel of Dhamma Discourse said that in essence the graspingaggregates 

is itself this suffering. Nirvana is the ultimate 

liberation from this as Enlightened One said it is the suffering 

or dhukka that arises and the dhukka that ceases. Freedom 

from all the ten fetters and not just the first three fetters is 

nirvana. Freedom from first three fetters is stream-entry or 

Sothapaththi. 

Though today we talk more about meditation, it is not as 

easy as one thinks. There is need for commitment and much 

striving to walk the path. Enlightened One said, “You yourself 

must strive; the Tathagathas only point out the way. Those who 

tread that very path are released from the bondage of Mara” 

(Dhammapada 20.276). Though many may begin meditation, 

most would drop off after finding that it is not as easy as one 

may think. As in any venture the first part is the most difficult 

and if one has the mind and the will to keep at it will find the 

beauty and the great happiness that come with meditation. 

Meditation is not only the path to ultimate super-mundane 

happiness of Nirvana but is also a proven remedy to many of 

our somatic illnesses. 

Indeed, many have found peace and tranquility of 

a somatic perspective from illnesses such as Rheumatoid 

Arthritis, Mental Aberration and even Heart Ailments. I myself 

had a heart attack in 2004 and while at the ICU, the heart 

stopped. It was restarted only with electric shocks, eight in 

all. But meditation has given me the inner strength to jettison 

all thoughts about my heart attack and lead a happy life. But I 

know that many heart patients often trouble themselves with 

the mind-moments about the illness causing them further 

grief. 

Those walking the path of meditation invariably begin 

fulfilling the Ten Parami. To go to a retreat for a week or two 

for meditation one has to practice renunciation. The yogi is 

giving up many things and also staying away from loved ones 

and loved things (Nekkamma). Also one begins by observing 

the precepts, be it five, the eight observed on poya days or 

of livelihood, the ten precepts etc. That itself is virtue (Sila). 

During the meditation the yogi develops meditative-wisdom 

(Panna). 

There is need for much striving during the period one is 

in meditation. Absence of striving often makes people leave 

retreats earlier (Viriya). While in meditation, often in a retreat 

or where there are many others also meditating things can 

happen to disturb the mind. The wise will not allow such 

things to disturb self and will act with patience. That is why at 

the beginning the teachers would say to follow the guideline 

as specified and be patient. (Kanthi) 

With patience developed one becomes truthful to self 

and to others. If one digresses from the path at any time, then 

the yogi will realize and will speak the truth with teachers at 

the retreat and try to resolve it. You will build truthfulness into 

your life as well (Saccha). Determination enables one to walk 

the path resolutely despite whatever obstacles that may come 

up. Determination enables yogi to see clearly what is required 

to walk the path to ultimate enlightenment (Adhitthana). With 

determination one develops loving-kindness. Loving-kindness 

is about other wellbeing and there is no ego-centric aspect of 

yearning for anything in return. (Metta) 

The meditative yogi has now developed equanimity and 

will not go to either of the two ends and also will not try to 

attach to the middle with wisdom (Upekka). Such a yogi with 

full understanding will practice giving (Dana) and will not use 

it to ego building. 



10 Benefits of Chanting Buddha’s 

First Teaching…. 


Phrarajbhavanajahn (Luang Por 

Dattajeevo Bhikkhu) 

Vice Abbot of Wat Phra 

Dhammakaya, Vice President of the 

Dhammakaya Foundation, Most 

Popular and Respected Dhamma 

Teacher & Author in Thailand. 

Buddha’s first teaching is commonly known as 

“Dhammacakkappavatana Sutta” or “Dhammachak. Here are 

the 10 benefits you can gain when you keep up the chant. 

01 - Soothe & Calm the Mind 

The holy passages contained in this Sutta have the power 

to soothe, calm and ready the mind for meditation. 

02 - Purify the Mind 

When we chant the Sutta with total presence, our act 

of chanting then resembles meditation, which cleanses and 

purifies the mind. Taints and flaws of our mind will begin to 

be removed. 

03 - Spiritual Connection 

We are spiritually one with the Buddha when we chant 

the Sutta with respect, undivided attention and appreciation 

for his virtues and unconditional love for humanity. It is as if 

we are having an audience with the Buddha. 

04 - Enlightenment 

Chanting the Sutta reminds us of the core teachings 

of the Buddha, which leads to liberation from suffering and 

attainment of Nibbāna. 

05 - Everyday Wisdom 

The daily chanting of the Sutta in the evening and/or 

morning helps us to realize if what we did or what we plan to 

do will lead to the end of suffering or cause more suffering. 

06 - Honor 

As we chant, we are also making the merit of honoring 

the Buddha. Thus, we shall be blessed with honor. 

07 - Pleasant voice 

As we chant, we are using our voice to express his 

virtues. Thus, we shall be blessed with a pleasant voice. 

08 - Blessed and Protected 

Every time we chant the Sutta, our mind will be blessed. 

Our mouth will be blessed. Our ears will be blessed. All of our 

physical body will become auspiciously blessed. 

09 - Dispel “Bad Luck” 

Negative karmic retributions that have followed us 

through existences as results of our unwholesome deeds will 

be rectified and diluted. Strong ones will become weak and 

weak ones will cease to take effect. 

10 - Draw “Good Fortune” 

The purity of our mind resulting from the Sutta chanting 

will accelerate the fruits of good deeds and draw positive 

circumstances into our lives. 



Buddhika Sanjeewa, as the Founder, President & Chief Editor of Mettavalokana Buddhist Publications Centre, I printed and published this “Mettavalokanaya” Buddhist Magazine as a 

publication of Mettavalokana Buddhist Publications Centre on December 25, 2017 at M. D. Gunasena & Co (Pvt) Ltd, No.20, San Sebastian Hill, Colombo 12, Sri Lanka. 

Registered at Department of Post in Sri Lanka - QD/205/News/2017

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